B 


LIBRARY 


OF 


ABORIGINAL  AMERICAN 
LITERATURE. 


No.  1. 


EDITED    BY 

D.   G.    BRINTON,   M.D. 


PHILADELPHIA: 
1882. 


WE  GETTY  CENTER 
LIBRARY 


BRINTON  S    LIBRARY    OF 

ABORIGINAL    AMERICAN    LITERATURE. 

NUMBER    I. 


THE 

MAYA  CHRONICLES. 


EDITED    BY 

DANIEL  G.  BRINTON,  M.D. 


D.  G.  BRINTON. 
PHILADELPHIA, 

1882. 


COPYRIGHT, 

D.    G.    BRINTON. 
1882. 


THE  GETTY  CEHTEh 
UBRAWf 


TO  THE  MEMORY 


CARL  HERMANN  BERENDT,  M.1X, 

WHOSE   LONG   AND    EARNEST   PEVOTION   TO  THE    ETHNOLOGY 

AND  LINGUISTICS  OP  AMERICA  HAS  MADE  THIS  WORK 

POSSIBLE,   AND   WHOSE   UNTIMELY    PEATIf    HAS 

LOST  TO   AMERICAN    SCHOLARS    KESl'LTS 

OF  FAR   GREATER   IMPORTANCE, 

THIS   VOLUME   IS  DEDICATED. 


PREFACE. 


The  belief  that  the  only  solid  foundation  for  the 
accurate  study  of  American  ethnology  and  lin- 
guistics must  be  in  the  productions  of  the  native 
mind  in  their  original  form  has  led  me  to  the  ven- 
turesome undertaking  of  which  this  is  the  first 
issue.  The  object  of  the  proposed  series  of 
publications  is  to  preserve  permanently  a  number 
of  rude  specimens  of  literature  composed  by  the 
members  of  various  American  tribes,  and  exhibit- 
ing their  habits  of  thought,  modes  of  expressions, 
intellectual  range  and  aesthetic  faculties. 

Whether  the  literary  and  historical  value  of 
these  monuments  is  little  or  great,  they  merit  the 
careful  attention  of  all  who  would  weigh  and 
measure  the  aboriginal  mind,  and  estimate  its 
capacities  correctly. 

The  neglect  of  this  field  of  study  is  largely 
owing  to  a  deficiency  of  material  for  its  pursuit. 
Genuine  specimens  of  native  literature  are  rare, 
and  almost  or  quite  inaccessible.  They  remain  in 
manuscript  in  the  hands  of  a  few  collectors,  or,  if 
printed,  they  are  in  forms  not  convenient  to  obtain, 

v 


VI  PREFACE. 

as  in  the  ponderous  transactions  of  learned  socie- 
ties, or  in  privately  printed  works.  My  purpose 
is  to  gather  together  from  these  sources  a  dozen 
volumes  of  moderate  size  and  reasonable  price, 
and  thus  to  put  the  material  within  the  reach  of 
American  and  European  scholars. 

Now  that  the  first  volume  is  ready,  I  see  in  it 
much  that  can  be  improved  upon  in  subsequent 
issues.  I  must  ask  for  it  an  indulgent  criticism, 
for  the  novelty  of  the  undertaking  and  its  inherent 
difficulties  have  combined  to  make  it  less  finished 
and  perfected  than  it  should  have  been. 

If  the  series  meets  with  a  moderate  encourage- 
ment, it  will  be  continued  at  the  rate  of  two  or 
three  volumes  of  varying  size  a  year,  and  will,  I 
think,  prove  ultimately  of  considerable  service  to 
the  students  of  man  in  his  simpler  conditions  of 
life  and  thought,  especially  of  American  man. 


CONTENTS. 


INTRODUCTION. 

§  i.  The  Name  Maya,  p.  9.  §  2.  The  Maya  Linguistic 
Family,  p.  17.  §3.  Origin  of  the  Maya  Tribes,  p.  20. 
§  4.  Political  Condition  at  the  Time  of  the  Conquest, 
p.  25.  §  5.  Grammatical  Observations,  p.  27.  §  6. 
The  Numeral  System,  p.  37.  §  7.  The  Calendar,  p. 
50.  §  8.  Ancient  Hieroglyphic  Books,  p.  61.  §  9. 
Modern  Maya  Manuscripts,  p.  67.  §  10.  Grammars 
and  Dictionaries,  p.  72. 

THE    CHRONICLES. 

INTRODUCTORY p .  8 1 

I.  The  Series  of  the  Katuns,  p.  89.   Text,  p.  95.    Trans- 
lation, p.  100.     Notes,  p.  106. 

II.  The  Series  of  the  Katuns,  p.  136.     Text,  p.   138. 
Translation,  p.  144.     Notes,  p.  150. 

III.  The  Record  of  the  Count  of  the  Katuns,  p.  152. 

Text,  p.  153.    Translation,  p.  158.    Notes,  p.  163. 

IV.  The  Maya  Katuns,  p.  165.     Text,  p.  1 66.     Transla- 

tion, p.  169.     Notes,  p.  173. 

V.  The  Chief  Katuns,  p.  177.    Text,  p.  178.     Transla- 
tion, p.  180.     Notes,  p.  182. 

THE  CHRONICLE  OF  CHAC  XULUB  CHEN. 

Introductory,  p.    189.     Text,  p.    193.     Translation,  p. 

216.     Notes,  p.  242. 
VOCABULARY p.  261 


vil 


I.  . 

INTRODUCTION 


CONTENTS. 

THE  NAME  "MAYA."  2.  THE  MAYA  LINGUISTIC  FAMILY. 
3.  ORIGIN  OF  THE  MAYA  TRIBES.  4.  POLITICAL  CON- 
DITION AT  THE  TIME  OF  THE  CONQUEST.  5.  GRAMMATI- 
CAL OBSERVATIONS.  6.  THE  NUMERAL  SYSTEM.  7.  THE 
CALENDAR.  8.  ANCIENT  HIEROGLYPHIC  BOOKS.  9. 
MODERN  MAYA  MANUSCRIPTS.  10.  GRAMMARS  AND 
DICTIONARIES  OF  THE  LANGUAGE. 


§  i.   77*?  Name  "Maya" 

In  his  second  voyage,  Columbus  heard  vague 
rumors  of  a  mainland  westward  from  Jamaica 
and  Cuba,  at  a  distance  of  ten  days'  journey 
in  a  canoe.1  Its  inhabitants  were  said  to  be 
clothed,  and  the  specimens  of  wax  which  were 
found  among  the  Cubans  must  have  been  brought 

1  "  Tambien  diz  [el  Almirante]  que  supo  que  .  .  .  aquella 
isla  Espanola  6  la  otra  isla  Jamaye  estaba  cerca  de  tierra  firme, 
diez  jornadas  de  Canoa  que  podia  ser  sesenta  a  setenta  leguas,  y 
que  era  la  gente  vestida  alii."  Navarrete,  Viages,  Tom.  I,  pag.  127. 

B  9 


10  INTRODUCTION. 

from  there,  as  they  themselves  did  not  know  how 
to  prepare  it. 

During  his  fourth  voyage  (1503-4),  when  he 
was  exploring  the  Gulf  southwest  from  Cuba,  he 
picked  up  a  canoe  laden  with  cotton  clothing 
variously  dyed.  The  natives  in  it  gave  him  to 
understand  that  they  were  merchants,  and  came 
from  a  land  called  MAIA.Z 

This  is  the  first  mention  in  history  of  the  terri- 
tory now  called  Yucatan,  and  of  the  race  of  the 
Mayas;  for  although  a  province  of  similar  name 
was  found  in  the  western  extremity  of  the  island 
of  Cuba,  the  similarity  was  accidental,  as  the  evi- 
dence is  conclusive  that  no  colony  of  the  Mayas 
was  found  on  the  Antilles.2  These  islands  were 

1  "In  questo  loco  pigliorono  una  Nave  loro  carica  di  mercantia 
et  merce  la  quale  dicevono  veniva  da  una  cierta  provintia  chia- 
mata  MAIAM  vel  luncatam  con  moke  veste  di  bambasio  de  le 
quale  ne  erono  il  forcio  di  sede  di  diversi  colori."     Informatione 
di  Bartolomeo  Colombo.     It  is  thus  printed  in  Harisse,  Bibliotheca 
Americana  Vetustissima,  p.  473 ;  but  in  the  original  MS.  in  the 
Magliabechian  library  the   words    "vel    luncatam"    are    super- 
scribed over  the  word  "  MAIAM,"  and  do  not  belong  to  the  text. 
(Note  of  Dr.  C.  H.  Berendt.)     They  are,  doubtless,  a  later  gloss, 
as  the  name  "  Yucatan"  cannot  be  traced  to  any  such  early  date. 
The  mention  of  silk  is,  of  course,  a  mistake.     Peter  Martyr  also 
mentions  the  name  in  his  account  of  the  fourth  voyage  :  "  Ex 
Guaassa  insula  et  Taia  Maiaque  et  cerabazano,  regionibus  Vera- 
guas  occidentalibus  scriptum  reliquit  Colonus,  hujus  inventi  prin- 
ceps,"  etc.  Decad.  Ill,  Lib.  IV. 

2  I  have  collected  this  evidence,  drawing  largely  from  the  manu- 


THE   NAME    "MAYA."  11 

peopled  by  a  wholly  different  stock,  the  remnants 
of  whose  language  prove  them  to  have  been  the 
northern  outposts  of  the  Arawacks  of  Guiana,  and 
allied  to  the  great  Tupi-Guaranay  stem  of  South 
America. 

MAYA  was  the  patrial  name  of  the  natives 
of  Yucatan.  It  was  the  proper  name  of  the 
northern  portion  of  the  peninsula.  No  single 
province  bore  it  at  the  date  of  the  Conquest,  and 
probably  it  had  been  handed  down  as  a  generic 
term  from  the  period,  about  a  century  before, 
when  this  whole  district  was  united  under  one 
government. 

The  natives  of  all  this  region  called  themselves 
Maya  uinic,  Maya  men,  or  ah  Mayaa,  those  of 
Maya ;  their  language  was  Maya  than,  the  Maya 
speech  ;  a  native  woman  was  Maya  fauplal;  and 
their  ancient  capital  was  Maya  pan,  the  MAYA 

script  works  on  the  Arawack  language  left  by  the  Moravian  mis- 
sionary, the  Rev.  Theodore  Schultz,  and  published  it  in  a  mono- 
graph, entitled :  The  Arawack  Language  of  Guiana  in  its 
Linguistic  and  Ethnological  Relations.  ( Transactions  of  the 
American  Philosophical  Society,  1871.)  There  was  a  province  in 
Cuba  named  Maiye ;  see  Nicolas  Fort  y  Roldan,  Cuba  Indigena, 
pp.  112,  167  (Madrid,  1881).  According  to  Fort,  this  meant 
"origin  and  beginning,"  in  the  ancient  language  of  Cuba;  but 
there  is  little  doubt  but  that  it  presents  the  Arawack  negative  pre- 
fix ma  (which  happens  to  be  the  same  in  the  Maya)  and  may  be 
a  form  of  majiijun,  not  wet,  dry. 


12  INTRODUCTION. 

banner,  for  there  of  old  was  set  up  the  standard 
of  the  nation,  the  elaborately  worked  banner  of 
brilliant  feathers,  which,  in  peace  and  in  war, 
marked  the  rallying  point  of  the  Confederacy. 

We  do  not  know  where  they  drew  the  line  from 
others  speaking  the  same  tongue.  That  it  exclu- 
ded the  powerful  tribe  of  the  Itzas,  as  a  recent 
historian  thinks,1  seems  to  be  refuted  by  the  docu- 
ments I  bring  forward  in  the  present  volume ; 
that,  on  the  other  hand,  it  did  not  include  the  in- 
habitants of  the  southwestern  coast  appears  to  be 
indicated  by  the  author  of  one  of  the  oldest  and 
most  complete  dictionaries  of  the  language. 
Writing  about  1580,  when  the  traditions  of  descent 
were  fresh,  he  draws  a  distinction  between  the 
lengua  de  Maya  and  the  lengua  de  Campeche? 
The  latter  was  a  dialect  varying  very  slightly  from 
pure  Maya,  and  I  take  it,  this  manner  of  indicat- 

1  Eligio  Ancona,  Historia  de  Yucatan,  Tom.  I,  p.  31  (Merida, 
1878). 

2  Diccionario  Maya-Espanol  del  Convento  de  Motul.     MS.     Sub 
voce,  icheck.     The  manuscript  dictionaries  which   I   use  will  be 
described  in  the  last  section  of  this  Introduction.     The  example 
given  is : — 

"  ICHECH  ;  tu  eres,  en  lengua  de  Campeche  ;  ickex,  vosotros 
seis ;  in  en,  yo  soy ;  in  on,  nosotros  somos.  De  aqui  sale  en 
lengua  de  Maya,  lech  cech  ichech  e,  tu  que  eres  por  ahi  quien 
quiera,"  etc. 


THE    NAME    "MAYA."  13 

ing  the  distinction  points  to  a  former  political 
separation. 

The  name  Maya  is  also  found  in  the  form 
Mayab,  and  this  is  asserted  by  various  Yuca- 
tecan  scholars  of  the  present  generation,  as  Pio 
Perez,  Crescencio  Carrillo,  and  Eligio  Ancona,  to 
be  the  correct  ancient  form,  while  the  other  is  but 
a  Spanish  corruption.1 

But  this  will  not  bear  examination.  All  the 
authorities,  native  as  well  as  foreign,  of  the  six- 
teenth century,  write  Maya.  It  is  impossible  to 
suppose  that  such  laborious  and  earnest  students 
as  the  author  of  the  Dictionary  of  Motul,  as  the 
grammarian  and  lexicographer  Gabriel  de  San 
Buenaventura,  and  as  the  educated  natives  whose 
writings  I  print  in  this  volume,  could  all  have 
fallen  into  such  a  capital  blunder.2 

The  explanation  I  have  to  offer  is  just  the  re- 

1  See  Eligio  Ancona,  Hist,  de  Yucatan,  Tom.  I,  p.  37. 

2  "  MAYA    (accento  en  la  primera)  ;  nombre  proprio  de  esta 
tierrade  Yucatan."     Diccionario  de  Motul,  MS.     "  Una  provincia 
que  llamavan  de  la  Maya,  de  la  qual  la  lengua  de  Yucatan  se 
llama  Mayathan."     Diego  de  Landa,  Relacion  de  las  Cosas  de 

Yucatan,  p.  14.  "  Esta  tierra  de  Yucatan,  a  quien  los  naturales 
llaman  Ma'ya,"  Cogolludo,  Historia  de  Yucatan,  Lib.  IV,  Cap. 
III.  "  El  antiguo  Reyno  de  Maya  6  Mayapan  que  hoy  se  llama 
Yucatan."  Villagutierre,  Historia  de  el  Itza  y  de  el  Lacandott,  p. 
25.  The  numerous  MSS.  of  the  Books  of  Chilan  Balam  are  also 
decisive  on  this  point. 


14  INTRODUCTION. 

verse.  The  use  of  the  terminal  b  in  "Mayab"  is 
probably  a  dialectic  error,  other  examples  of 
which  can  be  quoted.  Thus  the  writer  of  the  Dic- 
tionary of  Motul  informs  us  that  the  form  maab 
is  sometimes  used  for  the  ordinary  negative  ma, 
no;  but,  he  adds,  it  is  a  word  of  the  lower  classes, 
es  palabra  de  gente  comun.  So  I  have  little  doubt 
but  that  Mayab  is  a  vulgar  form  of  the  word, 
which  may  have  gradually  gained  ground. 

As  at  present  used,  the  accent  usually  falls  on 
the  first  syllable,  Ma'ya,  and  the  best  old  authori- 
ties affirm  this  as  a  rule ;  but  it  is  a  rule  subject 
to  exceptions,  as  at  the  end  of  a  sentence  and  in 
certain  dialects  Dr.  Berendt  states  that  it  is  not 
infrequently  heard  as  Ma'ya'  or  even  Maya'? 

The  meaning  and  derivation  of  the  word  have 
given  rise  to  the  usual  number  of  nonsensical  and 
far-fetched  etymologies.  The  Greek,  the  Sanscrit, 
the  ancient  Coptic  and  the  Hebrew  have  all  been 
called  in  to  interpret  it.  I  shall  refer  to  but  a  few 
of  these  profitless  suggestions. 

The  Abbe  Brasseur  (de  Bourbourg)  quotes  as 
the  opinion  of  Don  Ramon  de  Ordonez,  the 
author  of  a  strange  work  on  American  archae- 

1  Nombres  Geograficos  en  Lengua  Maya,  folio,  MS.  in  my 
collection. 


THE    NAME    "MAYA."  15 

ology,  called  History  of  the  Heaven  and  the  Earth, 
that  Maya  is  but  an  abbreviation  of  the  phrase 
ma  ay  ha,  which,  the  Abbe  adds,  means  word  for 
word,  non  adest  aqua,  and  was  applied  to  the  pen- 
insula on  account  of  the  scarcity  of  water  there.1 

Unfortunately  that  phrase  has  no  such,  nor  any, 
meaning  in  Maya ;  were  it  ma  yan  haa,  it  would 
have  the  sense  he  gives  it ;  and  further,  as  the 
Abbe  himself  remarked  in  a  later  work,  it  is  not 
applicable  to  Yucatan,  where,  though  rivers  are 
scarce,  wells  and  water  abound.  He  therefore 
preferred  to  derive  it  from  ma  and  ha,  which  he 
thought  he  could  translate  either  "  Mother  of  the 
Water,"  or  "Arm  of  the  Land!"2 

The  latest  suggestion  I  have  noticed  is  that  of 
Eligio  Ancona,  who,  claiming  that  Mayab  is  the 
correct  form,  and  that  this  means  "  not  numer- 
ous," thinks  that  it  was  applied  to  the  first  native 
settlers  of  the  land,  on  account  of  the  paucity  of 
their  numbers ! 3 

All  this  seems  like  learned  trifling.  The  name 
may  belong  to  that  ancient  dialect  from  which  are 
derived  many  of  the  names  of  the  days  and 

1  Note  to  Landa,  Rel.  de  las  Cosas  de  Yucatan,  p.  14. 

2  Vocabulaire  Maya-Francais-Espagnole,  sub  voce,  MAYA. 
*  Hist,  de  Yucatan,  p.  37. 


16  INTRODUCTION. 

months  in  the  native  calendar,  and  which,  as  an 
esoteric  language,  was  in  use  among  the  Maya 
priests,  as  was  also  one  among  the  Aztecs  of 
Mexico.  Instances  of  this,  in  fact,  are  very  com- 
mon among  the  American  aborigines,  and  no 
doubt  many  words  were  thus  preserved  which 
could  not  be  analyzed  to  their  radicals  through 
the  popular  tongue. 

Or,  if  it  is  essential  to  find  a  meaning,  why  not 
accept  the  obvious  signification  of  the  name  ?  Ma 
is  the  negative  "no,"  "not;" ya  means  rough, 
fatiguing,  difficult,  painful,  dangerous.  The  com- 
pound maya  is  given  in  the  Dictionary  of  Motul 
with  the  translations  "not  arduous  nor  severe; 
something  easy  and  not  difficult  to  do ; "  cosa  no 
grave  ni  recta;  cosafacily  no  dificultosa  de  hacer. 
It  was  used  adjectively  as  in  the  phrase,  maya  u 
ckapakal,  his  sickness  is  not  dangerous.  So  they 
might  have  spoken  of  the  level  and  fertile  land  of 
Yucatan,  abounding  in  fruit  and  game,  that  land 
to  which  we  are  told  they  delighted  to  give,  as  a 
favorite  appellation,  the  term  u  luumil  cek,  u  luumil 
cutz,  the  land  of  the  deer,  the  land  of  the  wild 
turkey;  of  this  land,  I  say,  they  might  well  have 
spoken  as  of  one  not  fatiguing,  not  rough  nor 
exhausting. 


THE    MAYA   LINGUISTIC    FAMILY.  17 

§  2.   The  Maya  Linguistic  Family. 

Whatever  the  primitive  meaning  and  first 
application  of  the  name  Maya,  it  is  now  used  to 
signify  specifically  the  aborigines  of  Yucatan.  In 
a  more  extended  sense,  in  the  expression  "the 
Maya  family,"  it  is  understood  to  embrace  all 
tribes,  wherever  found,  who  speak  related  dialects 
presumably  derived  from  the  same  ancient  stock 
as  the  Maya  proper. 

Other  names  for  this  extended  family  have 
been  suggested,  as  Maya-Kiche,  Mam-Huastec, 
and  the  like,  compounded  of  the  names  of  two  or 
more  of  the  tribes  of  the  group.  But  this  does 
not  appear  to  have  much  advantage  over  the 
simple  expression  I  have  given,  though  "Maya- 
Kiche  "  may  be  conveniently  employed  to  prevent 
confusion. 

These  affiliated  tribes  are,  according  to  the 
investigations  of  Dr.  Carl  Hermann  Berendt,  the 
following : — 

1 .  The  Maya  proper,  including  the  Lacandons. 

2.  The  Chontals  of  Tabasco,  on  and  near  the 
coast  west  of  the  mouth  of  the  Usumacinta. 

3.  The  Tzendals,  south  of  the  Chontals. 

4.  The  Zotzils,  south  of  the  Tzendals. 

5.  The  Chaneabals,  south  of  the  Zotzils. 


18  INTRODUCTION. 

6.  The  Chols,  on  the  upper  Usumacinta. 

7.  The  Chords,  near  Copan. 

8.  The  Kekchis,  and 

9.  The  Pocomchis,  in  Vera  Paz. 

10.  The  Pocomams. 

11.  The  Mams. 

12.  The  Kiches. 


13.  The  Ixils. 


In  or  bordering  on 
Guatemala. 


14.  The  Cakchiquels. 

15.  The  Tzutuhils. 

1 6.  The  Huastecs,   on    the    Panuco  river   and 
its  tributaries,  in  Mexico. 

The  languages  of  these  do  not  differ  more,  in 
their  extremes,  than  the  French,  Spanish,  Italian 
and  other  tongues  of  the  so-called  Latin  races ; 
while  a  number  resemble  each  other  as  closely 
as  the  Greek  dialects  of  classic  times. 

What  lends  particular  importance  to  the  study 
of  this  group  of  languages  is  that  it  is  that  which 
was  spoken  by  the  race  in  several  respects  the 
most  civilized  of  any  found  on  the  American 
continent.  Copan,  Uxmal  and  Palenque  are 
names  which  at  once  evoke  the  most  earnest 
interest  in  the  mind  of  every  one  who  has  ever 
been  attracted  to  the  subject  of  the  archaeology  of 
the  New  World.  This  race,  moreover,  possessed 


THE    MAYA    LINGUISTIC    FAMILY.  19 

an  abundant  literature,  preserved  in  written  books, 
in  characters  which  were  in  some  degree  phonetic. 
Enough  of  these  remain  to  whet,  though  not  to 
satisfy,  the  curiosity  of  the  student. 

The  total  number  of  Indians  of  pure  blood 
speaking  the  Maya  proper  may  be  estimated  as 
nearly  or  quite  200,000,  most  of  them  in  the  politi- 
cal limits  of  the  department  of  Yucatan  ;  to  these 
should  be  added  nearly  100,000  of  mixed  blood, 
or  of  European  descent,  who  use  the  tongue  in 
daily  life.1  For  it  forms  one  of  the  rare  examples 
of  American  languages  possessing  vitality  enough 
not  only  to  maintain  its  own  ground,  but  actually 
to  force  itself  on  European  settlers  and  supplant 
their  native  speech.  It  is  no  uncommon  occur- 
rence in  Yucatan,  says  Dr.  Berendt,  to  find  whole 
families  of  pure  white  blood  who  do  not  know 
one  word  of  Spanish,  using  the  Maya  exclusively. 
It  has  even  intruded  on  literature,  and  one  finds  it 
interlarded  in  books  published  in  Merida,  very 

1  A  discussion  of  the  items  of  the  census  of  1862  maybe  found 
in  the  work  of  the  Licentiate  Apolinar  Garcia  y  Garcia,  His- 
toria  de  la  Guerra  de  Castas  de  Yucatan,  Tomo  I,  Prologo,  pp. 
Ixvii,  etseq.  (Merida  1865.)  The  completion  of  this  meritorious 
work  was  unfortunately  prevented  by  the  war.  The  author  was 
born  near  Chan  Denote,  Yucatan,  in  1837,  and  was  appointed  Juez 
de  Letras  at  Izamal  in  1864. 


20  INTRODUCTION. 

much  as  lady  novelists  drop  into  French  in  their 
imaginative  effusions.1 

The  number  speaking  the  different  dialects  of 
the  stock  are  roughly  estimated  at  half  a  million, 
which  is  probably  below  the  mark. 

§  3.    Origin  of  the  Maya  Tribes. 

The  Mayas  did  not  claim  to  be  autochthones. 
Their  legends  referred  to  their  arrival  by  the  sea 
from  the  East,  in  remote  times,  under  the  leader- 
ship of  Itzamna,  their  hero-god,  and  also  to  a  less 
numerous  immigration  from  the  west,  from 
Mexico,  which  was  connected  with  the  history  of 
another  hero-god,  Kukul  Can. 

The  first  of  these  appears  to  be  wholly  mythi- 
cal, and  but  a  repetition  of  the  story  found  among 
so  many  American  tribes,  that  their  ancestors 
came  from  the  distant  Orient.  I  have  elsewhere 
explained  this  to  be  but  a  solar  or  light  myth.2 

The  second  tradition  deserves  more  attention 
from  the  historian,  as  it  is  supported  by  some  of 
their  chronicles  and  by  the  testimony  of  several 

1  See,  for  example,  El  Toro  de  Sinkeuel,  Leyenda  Hipica  (Me- 
rida,  1856),  a  political  satire,  said  to  be  directed  against  General 
Ampudia,  by  Manuel  Garcia. 

2  D.  G.  Brinton,  The  Myths  of  the  New  World ;  a  Treatise  on 
the  Symbolism  and  Mythology  of  the  Red  Race  of  America,  Chap. 
VI  (2d  Ed.     New  York,  1876). 


ORIGIN    OF   THE    MAYA   TRIBES.  21 

of  the  most  intelligent  natives  of  the  period  of  the 
conquest,  which  I  present  on  a  later  page  of  this 
volume. 

It  cannot  be  denied  that  the  Mayas,  the  Kiches 
and  the  Cakchiquels,  in  their  most  venerable 
traditions,  claimed  to  have  migrated  from  the 
north  or  west,  from  some  part  of  the  present 
country  of  Mexico. 

These  traditions  receive  additional  importance 
from  the  presence  on  the  shores  of  the  Mexican 
Gulf,  on  the  waters  of  the  river  Panuco,  north  of 
Vera  Cruz,  of  a  prominent  branch  of  the  Maya 
family,  the  Huastecs.  The  idea  suggests  itself 
that  these  were  the  rearguard  of  a  great  migra- 
tion of  the  Maya  family  from  the  north  toward 
the  south. 

Support  is  given  to  this  by  their  dialect,  which 
is  most  closely  akin  to  that  of  the  Tzendals  of 
Tabasco,  the  nearest  Maya  race  to  the  south  of 
them,  and  also  by  very  ancient  traditions  of  the 
Aztecs. 

It  is  noteworthy  that  these  two  partially  civilized 
races,  the  Mayas  and  the  Aztecs,  though  differing 
radically  in  language,  had  legends  which  claimed 
a  community  of  origin  in  some  indefinitely  remote 
past.  We  find  these  on  the  Maya  side  narrated 


22  INTRODUCTION. 

in  the  sacred  book  of  the  Kiches,  the  Popol  Vuh, 
in  the  Cakchiquel  Records  of  Tecpan  Atitlan,  and 
in  various  pure  Maya  sources  which  I  bring  for- 
ward in  this  volume.  The  Aztec  traditions  refer 
to  the  Huastecs,  and  a  brief  analysis  of  them  will 
not  be  out  of  place. 

At  a  very  remote  period  the  Mexicans,  under 
their  leader  Mecitl,  from  whom  they  took  their 
name,  arrived  in  boats  at  the  mouth  of  the  river 
Panuco,  at  the  place  called  Panotlan,  which  name 
means  "where  one  arrives  by  sea."  With  them 
were  the  Olmecs  under  their  leader  Olmecatl,  the 
Huastecs,  under  their  leader  Huastecatl,  the 
Mixtecs  and  others.  They  journeyed  together 
and  in  friendship  southward,  down  the  coast, 
quite  to  the  volcanoes  of  Guatemala,  thence  to 
Tamoanchan,  which  is  described  as  the  terrestial 
paradise,  and  afterwards,  some  of  them  at  least, 
northward  and  eastward,  toward  the  shores  of 
the  Gulf. 

On  this  journey  the  intoxicating  beverage  made 
from  the  maguey,  called  octli  by  the  Aztecs,  cii  by 
the  Mayas,  and  pidque  by  the  Spaniards,  was 
invented  by  a  woman  whose  name  was  Mayauel, 
in  which  we  can  scarcely  err  in  recognizing  the 


ORIGIN    OF   THE    MAYA   TRIBES.  23 

national  appellation  Maya.1  Furthermore,  the 
invention  is  closely  related  to  the  history  of  the 
Huastecs.  Their  leader,  alone  of  all  the  chief- 
tains, drank  to  excess,  and  in  his  drunkenness 
threw  aside  his  garments  and  displayed  his  naked- 
ness. When  he  grew  sober,  fear  and  shame 
impelled  him  to  collect  all  those  who  spoke  his 
language,  and  leaving  the  other  tribes,  he  returned 
to  the  neighborhood  of  Panuco  and  settled  there 
permanently.2 

The  annals  of  the  Aztecs  contain  frequent  allu- 
sions to  the  Huastecs.  The  most  important 
contest  between  the  two  nations  took  place  in  the 
reign  of  Montezuma  the  First  (1440-1464).  The 
attack  was  made  by  the  Aztecs,  for  the  alleged 
reason  that  the  Huastecs  had  robbed  and  killed 
Aztec  merchants  on  their  way  to  the  great  fairs  in 
Guatemala.  The  Huastecs  are  described  as 
numerous,  dwelling  in  walled  towns,  possessing 
quantities  of  maize,  beans,  feathers  and  precious 
stones,  and  painting  their  faces.  They  were  sig- 

1  Maya-uel  may  be  from  maya  and  ohel,  to  know  either  intel- 
lectually or  carnally  ;  or  the  last  syllable  may  be  uol,  will,  desire, 
mind.     This  inventive  woman  would  thus  have  been  named  "the 
Maya  wit"  (in  the  old  meaning  of  the  word). 

2  Sahagun,  Historia  de  la  Nueva  Espana,  Lib.  X,  Cap.  XXIX, 
p.  12. 


24  INTRODUCTION. 

nally  defeated  by  the  troops  of  Montezuma,  but 
not  reduced  to  vassalage.1 

At  the  time  of  the  Conquest  the  province  of  the 
Huastecs  was  densely  peopled;  "none  more  so 
under  the  sun,"  remarks  the  Augustinian  friar 
Nicolas  de  Witte,  who  visited  it  in  1543  ;  but  even 
then  he  found  it  almost  deserted  and  covered  with 
ruins,  for,  a  few  years  previous,  the  Spaniards  had 
acted  towards  its  natives  with  customary  treach- 
ery and  cruelty.  They  had  invited  all  the  chiefs 
to  a  conference,  had  enticed  them  into  a  large 
wooden  building,  and  then  set  fire  to  it  and 
burned  them  alive.  When  this  merciless  act 
became  known  the  Huastecs  deserted  their 
villages  and  scattered  among  the  forests  and 
mountains.2 

These  traditions  go  to  show  that  the  belief 
among  the  Aztecs  was  that  the  tribes  of  the  Maya 
family  came  originally  from  the  north  or  north- 
east, and  were  at  some  remote  period  closely  con- 
nected with  their  own  ancestors. 

1  Fray  Diego  Duran,  Historia  de  las  Indias  de  Nueva  Espafia 
y  Islas  de  Tierra  Firme,  Cap.  XIX  (Ed.  Mexico,  1867). 

2  See  Lettre  de  Fray  Nicolas  de  Witt  (should  be  Witte),  1554, 
in  Ternaux  Compans,  Recueil  des  Pieces  sur  le  Mexique,  p.  254, 
286;    also  the    report  of  the   "Audiencia"  held  in  Mexico   in 
1531,  in   Herrera,  Historia  de  las  Indias  Occidentals,  Dec.  IV, 
Lib.  IX,  Cap.  V. 


THEIR   EARLY   POLITICAL   CONDITION.  25 

§  4.  Political  Condition  at  the  Time  of  the  Conquest. 
When  the  Spaniards  first  explored  the  coasts 
of  Yucatan  they  found  the  peninsula  divided  into 
a  number  of  independent  petty  states.  According 
to  an  authority  followed  by  Herrera,  these  were 
eighteen  in  number.  There  is  no  complete  list  of 
their  names,  nor  can  we  fix  with  certainty  their 
boundaries.  The  following  list  gives  their 
approximate  position.  On  the  west  coast,  begin- 
ning at  the  south — 

1.  >Acalan,  on  the  Bahia  de  Terminos. 

2.  Tixchel  (or  Telchac?) 

3.  Champoton  (Chakanputun,  or  Potonchan). 

4.  Kinpech  (Campech  or  Campeche) . 

5.  Canul  (Acanul  or  H'  Canul). 

6.  Hocabaihumun. 

7.  Cehpech,  in  which  Merida  was  founded. 

8.  Zipatan,  on  the  northwest  coast. 

On  the  east  coast,  beginning  at  the  north — 

9.  Choaca,  near  Cape  Cotoche. 

10.  Ekab,  opposite  the  Island  of  Cozumel. 

1 1.  Conil,  or  of  the  Cupuls. 

13.  Bakhalal,  or  Bacalar. 

1 4.  Chetemal. 

15.  Taitza,  the  Peten  district, 
c 


26  INTRODUCTION. 

Central  provinces — 

1 6.  H'  Chel  (or  Ah  Kin  Chel)  in  which  Itzamal 
was  located. 

1 7.  Zotuta,  of  the  Cocoms. 

1 8.  Mani,  of  the  Xius. 

19.  Cochuah  (or  Cochva,  or  Cocola),  the  princi- 
pal town  of  which  was  Ichmul. 

As  No.  15,  the  Peten  district,  was  not  conquered 
by  the  Spaniards  until  1697,  it  was  doubtless  not 
included  in  the  list  drawn  up  by  Herrera's  author- 
ity, so  that  the  above  would  correspond  with  his 
statement. 

Each  of  these  provinces  was  ruled  by  a  heredi- 
tary chief,  who  was  called  batab,  or  batabil  uinic 
(mmc=ma.n).  He  sometimes  bore  two  names,  the 
first  being  that  of  his  mother,  the  second  of  his 
father,  as  Can  Ek,  in  which  Can  was  from  the 
maternal,  Ek  from  the  paternal  line.  The  surname 
(kaba]  descended  through  the  male.  It  was  called 
hack  kaba,  the  true  name,  or  hool  kaba,  the  head 
name.  Much  attention  was  paid  to  preserving 
the  genealogy,  and  the  word  for  "of  noble  birth" 
was  ah  kaba,  "he  who  has  a  name." 

Each  village  of  a  province  was  organized  under 
a  ruler,  who  was  styled  halach  uinic,  the  true  or 
real  man.  Frequently  he  was  a  junior  member 


GRAMMATICAL   OBSERVATIONS.  27 

of  the  reigning  family.  He  was  assisted  by  a 
second  in  command,  termed  ah  kulel,  as  a  lieuten- 
ant, and  various  subordinate  officials,  whose  duties 
will  be  explained  in  the  notes  to  Nakuk  Pech's 
narrative. 

Personal  tenure  of  land  did  not  exist.  The  town 
lands  were  divided  out  annually  among  the  mem- 
bers of  the  community,  as  their  wants  required, 
the  consumption  of  each  adult  being  calculated  at 
twenty  loads  (of  a  man)  of  maize  each  year,  this 
being  the  staple  food.1 

! 

§  5.   Grammatical  Observations. 

Compared  with  many  American  languages,  the 
Maya  is  simple  in  construction.  It  is  analytic 
rather  than  synthetic ;  most  of  its  roots  are  mono- 
syllables or  dissyllables,  and  the  order  of  their 
arrangement  is  very  similar  to  that  in  English.  It 
has  been  observed  that  foreigners,  coming  to 

1  I  mention  this  particularly  in  order  to  correct  a  grave  error  in 
Landa's  Relacion  de  las  Cosas  de  Yucatan,  p.  130.  He  says, 
"  Suelen  de  costumbre  sembrar  para  cada  casado  con  su  muger 
medida  de  cccc  pies  que  llaman  hun-uinic,  medida  con  vara  de 
XX  pies,  XX  en  ancho  y  XX  en  largo."  The  agrarian  measure 
uinic  or  hun  uinic  (one  man)  contained  20  kaan,  each  24  yards 
(varas)  square.  One  kaan  was  estimated  to  yield  two  loads  of 
corn,  and  hence  the  calculation  was  forty  loads  of  the  staff  of  life 
for  each  family.  Landa's  statement  that  a  patch  20  feet  square 
was  assigned  to  a  family  is  absurd  on  the  face  of  it. 


28  INTRODUCTION. 

Yucatan,  ignorant  of  both  Spanish  and  Maya, 
acquire  a  conversational  knowledge  of  the  latter 
more  readily  than  of  the  former.1 

An  examination  of  the  language  explains  this. 
Neither  nouns  nor  adjectives  undergo  any  change 
for  gender,  number  or  case.  Before  animate 
nouns  the  gender  may  be  indicated  by  the  prefixes 
ah  and  ix,  equivalent  to  the  English  he  and  she  in 
such  expressions  as  he-bear,  she-bear.  The  plural 
particle  is  ob,  which  can  be  suffixed  to  animate 
nouns,  but  is  in  fact  the  third  person  plural  of  the 
personal  pronoun. 

The  conjugations  of  the  verbs  are  four  in  num- 
ber. All  passives  and  neuters  end  in  /,  and  also 
a  certain  number  of  active  verbs  ;  these  form  the 
first  conjugation,  while  the  remaining  three  are 
of  active  verbs  only.  The  time-forms  of  the 
verb  are  three,  the  present,  the  aorist,  and  the 
future.  Taking  the  verb  nacal,  to  ascend,  these 
forms  are  nacal,  naci,  nacac.  The  present  indica- 
tive is : — 

1  "  La  lengua  castellana  es  mas  difficultosa  que  la  Maya  para  la 
gente  adulta,  que  no  la  ha  mamado  con  la  leche,  como  lo  ha  en- 
sefiado  la  experiencia  en  los  estranjeros  de  distintas  naciones,  y  en 
los  negros  bozales  que  se  han  radicado  en  esta  provincia,  que  mas 
facilmente  han  aprendido  la  Maya  que  la  castellana."  Apoli- 
nar  Garcia  y  Garcia,  Historia  de  la  Guerra  de  Castas  en  Yuca- 
tan. Prologo,  p.  Ixxv.  (folio,  Merida,  1865). 


GRAMMATICAL   OBSERVATIONS.  29 

Nacal     in     cah,  I  ascend. 

Nacal     a     cah,  them  ascendest. 

Nacal     u     cah,  he  ascends. 

Nacal     c     cah,  we  ascend. 

Nacal     a     cah  ex,  you  ascend. 

Nacal     u     cah  ob,  they  ascend. 

When  this  form  is  analyzed,  we  discover  that 
in,  a,  u,  c,  a-ex,  u-ob,  are  personal  possessive  pro- 
nouns, my,  thy,  his,  our,  your,  their;  and  that 
nacal  and  cah  are  in  fact  verbal  nouns  standing  in 
apposition.  Cah,  which  is  the  sign  of  the  present 
tense,  means  the  doing,  making,  being  occupied 
or  busy  at  something.  Hence  nacal  in  cah, 
I  ascend,  is  literally  "  the  ascent,  my  being 
occupied  with."  The  imperfect  tense  is  merely 
the  present  with  the  additional  verbal  noun  cue  hi 
added,  as — 

Nacal  in  cah  cuchi,        I  was  ascending. 

Nacal  a  cah  cuchi,          Thou  wast  ascending. 

etc. 

Cuchi  means  carrying  on,  bearing  along,  and 
the  imperfect  may  thus  be  rendered  : — 

"  The  ascent,  my  being  occupied  with,  carrying 
on." 

This  is  what  has  been  called  by  Friedrich 
Miiller  the  "  possessive  conjugation,"  the  pronoun 


30  INTRODUCTION. 

used  being  not  in  the  nominative  but  in  the  pos- 
sessive form. 

The  aorist  presents  a  different  mode  of  forma- 
tion : — 

Nac-en,  (i.e.  Naci-en)  I  ascended. 

Nac-ech,  Thou  ascended. 

Naci,  He  ascended. 

Nac-on,  We  ascended. 

Nac-ex,  You  ascended. 

Nac-ob,  They  ascended. 

Here  en,  ech,  on,  ex,  are  apparently  the 
simple  personal  pronouns  I,  thou,  we,  you,  and 
are  used  predicatively.  The  future  is  also  con- 
jugated in  this  form  by  the  use  of  the  verbal  bin, 
binel,  to  go : 

Bin  nacac  en,          I  am  going  to  ascend. 

Bin  nacac  ech,        Thou  art  going  to  ascend. 

etc. 

The  present  of  all  the  active  verbs  uses  this 
predicative  form,  while  their  aorists  and  futures 
employ  possessive  forms.  Thus: — 

Ten  cambezic,  I  teach  him. 

Tech  cambezic,  Thou  teaches  him. 

Lay  cambezic,  He  teaches  him. 

Here,  however,  I   must   note   a   difference   of 


GRAMMATICAL   OBSERVATIONS.  31 

opinion  between  eminent  grammatical  critics. 
Friedrich  Miiller  considers  all  such  forms  as — 

Nac-en,  I  ascended, 

to  exhibit  "the  predicative  power  of  the  true  verb," 
basing  his  opinion  on  the  analogy  of  such  expres- 
sions as — 

Ten  batab  en,  I  (am)  a  chief.1 

M.  Lucien  Adam,  on  the  other  hand,  says : — 
"The  intransitive  preterit  nac-en  may  seem  morpho- 
logically the  same  as  the  Aryan  ds-mi;  but  here 
again,  nac  is  a  verbal  noun,  as  is  demonstrated  by 
the  plural  of  the  third  person  nac-ob^faz.  ascenders.' 
Nac-en  comes  to  mean  'ascender  [formerly]  me.'" 

I  am  inclined  to  think  that  the  French  critic  is 
right,  and  that,  in  fact,  there  is  no  true  verb  in  the 
Maya,  but  merely  verbal  nouns,  nomina  actionis, 
to  which  the  pronouns  stand  either  in  the  pos- 
sessive or  objective  relations,  or,  more  remotely,  in 
the  possessive  relation  to  another  verbal  noun  in 
apposition,  as  cah,  cuchi,  etc.  The  importance  of 
this  point  in  estimating  the  structure  of  the  lan- 
guage will  be  appreciated  by  those  who  have  paid 
any  attention  to  the  science  of  linguistics. 

1  Friedrich  Miiller,  Grundriss  der  Sprachwissenschaft,  II  Band, 
s.  309.     (Wien,  1882). 

2  Lucien  Adam,  Etudes  sur  six  Langues  Antericaines,^.  155. 
(Paris,  1878). 


32  INTRODUCTION. 

The  objective  form  of  the  conjugation  is  com- 
posed of  the  simple  personal  pronouns  of  both 
persons,  together  with  the  possessive  of  the  agent 
and  the  particle  ci,  which  conveys  the  accessory 
notion  of  present  action  towards.  Thus,  from 
moc,  to  tie : — 

Ten  c  in  moc  ech,          I  tie  thee, 

literally,          I  my  present  tying  thee. 

These  refinements  of  analysis  have,  of  course, 
nothing  to  do  with  the  convenience  of  the  language 
for  practical  purposes.  As  it  has  no  dual,  no 
inclusive  and  exclusive  plurals,  no  articles  nor 
substantive  verb,  no  transitions,  and  few  irregular 
verbs,  its  forms  are  quickly  learned.  It  is  not 
polysynthetic,  at  any  rate,  not  more  so  than  French, 
and  its  words  undergo  no  such  alteration  by 
agglutination  as  in  Aztec  and  Algonkin.  Synco- 
pated forms  are  indeed  common,  but  to  no  greater 
extent  than  in  colloquial  English.  The  unit  of  the 
tongue  remains  the  word,  not  the  sentence,  and 
we  find  no  immeasurable  words,  expressing  in 
themselves  a  whole  paragraph,  such  as  gramma- 
rians like  to  quote  from  the  Eskimo,  Aztec, 
Qquichua  and  other  highly  synthetic  languages. 

The  position  of  words  in  a  sentence  is  not 
dissimilar  from  that  in  English.  The  adjective 


GRAMMATICAL   OBSERVATIONS.  33 

precedes  the  noun  it  qualifies,  and  sentences 
usually  follow  the  formula,  subject — verbal — object. 
Thus  : — 

Hemac  cu  yacuntic   Diose,      itiz   uinic. 
He  who    loves    God,  [is]  good  man. 

But  transposition  is  allowable,  as — 

Taachili    u  tzicic     u     yum     uinic. 
Generally     obeys    his   father,  a  man. 

As  shown  in  this  last  example,  the  genitive  rela- 
tion is  indicated  by  the  possessive  pronoun,  as  it 
sometimes  was  in  English,  "John,  his  book;"  but 
the  Maya  is  "his  book  John,"  u  huun  Juan. 

Another  method  which  is  used  for  indicating 
the  genitive  and  ablative  relations  is  the  termina- 
tion U.  This  is  called  "the  determinative  ending," 
and  denotes  whose  is  the  object  named,  or  of 
what.  It  is  occasionally  varied  to  al  and  el,  to 
correspond  to  the  last  preceding  vowel,  but  this 
"vocalic  echo"  is  not  common  in  Maya.  While  it 
denotes  use,  it  does  not  convey  the  idea  of  owner- 
ship. Thus,  u  cheen  in  yum,  my  father's  well, 
means  the  well  that  belongs  to  my  father;  but 
crenel  in  yum,  my  father's  well,  means  the  well 
from  which  he  obtains  water,  but  in  which  he  has 
no  proprietorship.  Material  used  is  indicated  by 


34  INTRODUCTION. 

this  ending,  as  xanil  na,  a  house  of  straw  (xan, 
straw,  na,  house). 

Compound  words  are  frequent,  but  except 
occasional  syncope,  the  members  of  the  compound 
undergo  no  change.  There  is  little  resembling 
the  incapsulation  (emboitement)  that  one  sees  in 
most  American  languages.  Thus,  midnight, 
chumucakab,  is  merely  a  union  of  chumuc,  middle, 
and  akab,  night ;  dawn,  ahalcab,  is  ahal,  to  awaken, 
cab,  the  world. 

While  from  the  above  brief  sketch  it  will  be 
seen  that  the  Maya  is  free  from  many  of  the 
difficulties  which  present  themselves  in  most 
American  tongues,  it  is  by  no  means  devoid  of 
others. 

In  its  phonetics,  it  possesses  six  elements  which 
to  the  Spaniards  were  new.  They  are  represented 
by  the  signs : 

eft,    k,    pp,    th,   tz,    o. 

Of  these  the  ch  resembles  dch,  pronounced 
forcibly;  the  o  is  as  dz;  the  pp  is  a  forcible  double 
p;  and  in  the  th  the  two  letters  are  to  be  pronounced 
separately  and  forcibly.  There  remains  the  k 
which  is  the  most  difficult  of  all.  It  is  a  sort  of 
palato-guttural,  the  only  one  in  the  language,  and 
its  sound  can  only  be  acquired  by  long  practice. 


GRAMMATICAL   OBSERVATIONS.  35 

The  particles  are  very  numerous,  and  make  up 
the  life  of  the  language.  By  them  are  expressed 
the  relations  of  space  and  time,  and  all  the  finer 
shades  of  meaning.  Probably  no  one  not  to  the 
manor  born  could  render  correctly  their  full 
force.  Buenaventura,  in  his  Grammar,  enu- 
merates sixteen  different  significations  of  the 
particle  z/.1 

The  elliptical  and  obscure  style  adopted  by  most 
native  writers,  partly  from  ignorance  of  the  art  of 
composition,  partly  because  they  imitated  the 
mystery  in  expression  affected  by  their  priests, 
forms  a  serious  obstacle  even  to  those  fairly 
acquainted  with  the  current  language.  Moreover, 
the  older  manuscripts  contain  both  words  and 
forms  unfamiliar  to  a  cultivated  Yucatecan  of 
to-day. 

I  must,  however,  not  omit  to  contradict  formally 
an  assertion  made  by  the  traveler  Waldeck,  and 
often  repeated,  that  the  language  has  undergone 
such  extensive  changes  that  what  was  written  a 
century  ago  is  unintelligible  to  a  native  of  to-day. 
So  far  is  this  from  the  truth  that,  except  for  a  few 
obsolete  words,  the  narrative  of  the  Conquest, 

1  Gabriel   de  San  Buenaventura,  Arte  de   la   Lengua  Maya, 
fol.  28  (Mexico,  1684). 


36  INTRODUCTION. 

written  more  than  three  hundred  years  ago,  by  the 
chief  Pech,  which  I  print  in  this  volume,  could  be 
read  without  much  difficulty  by  any  educated  native. 

Again,  as  in  all  languages  largely  monosyllabic, 
there  are  many  significations  attached  to  one  word, 
and  these  often  widely  different.  Thus  kab  means, 
a  hand;  a  handle;  a  branch;  sap;  an  offence; 
while  cab  means  the  world  ;  a  country ;  strength  ; 
honey ;  a  hive  ;  sting  of  an  insect ;  juice  of  a  plant ; 
and,  in  composition,  promptness.  It  will  be 
readily  understood  that  cases  will  occur  where  the 
context  leaves  it  doubtful  which  of  these  meanings 
is  to  be  chosen. 

These  homonyms  and  paronyms,  as  they  are 
called  by  grammarians,  offer  a  fine  field  for 
sciolists  in  philology,  wherein  to  discover  analo- 
gies between  the  Maya  and  other  tongues,  and 
they  have  been  vigorously  culled  out  for  that  pur- 
pose. All  such  efforts  are  inconsistent  with 
correct  methods  in  linguistics.  The  folly  of  the 
procedure  may  be  illustrated  by  comparing  the 
English  and  the  Maya.  I  suppose  no  one  will 
pretend  that  these  languages,  at  any  rate  in  their 
present  modern  forms,  are  related.  Yet  the 
following  are  but  a  few  of  the  many  verbal  simi- 
larities that  could  be  pointed  out: — 


THE  NUMERAL  SYSTEM.  37 

MAYA.  ENGLISH. 

bateel,  battle. 

chab,  to  grab,  to  take. 

hoi,  hole. 

him,  one. 

lum,  loam. 

pol,  poll  (head). 

potum,  a  pot. 

pul,  to  pull,  carry. 

tun,  stone. 

So  with  the  Latin  we  could  find  such  similarities 
as  volah=vo\o,  ia  =  da.re,  etc. 

In  fact,  no  relationship  of  the  Maya  linguistic 
group  to  any  other  has  been  discovered.  It  con- 
tains a  number  of  words  borrowed  from  the  Aztec 
(Nahuatl)  ;  and  the  latter  in  turn  presents  many 
undoubtedly  borrowed  from  the  Maya  dialects. 
But  this  only  goes  to  show  that  these  two  great 
families  had  long  and  close  relations  ;  and  that  we 
already  know,  from  their  history,  traditions  and 
geographical  positions. 

§  6.   The  Numeral  System. 

The  Mayas  had  a  mathematical  turn,  and  pos- 
sessed a  developed  system  of  numeration.  It 
counted  by  units  and  scores ;  in  other  words,  it 


38 


INTRODUCTION. 


was  a  vigesimal  system.     The  cardinal  numbers 
were : — 

Hun,  one. 

Ca,  two. 

Ox,  three. 

Can,  four. 

Ho,  five. 

Uac,  six. 

Uuc,  seven. 

Uaxac,  eight. 

Bolon,  nine. 

Lahun,  ten. 

Buluc,  eleven. 

Lahca,  twelve. 

Oxlahun,  thirteen. 

Canlahun,  fourteen. 

Holhun,  fifteen. 

Uaclahun,  sixteen. 

Uuclahun,  seventeen. 

Uaxaclahun,  eighteen. 

Bolonlahun,  nineteen. 

Hunkal,  twenty. 

The  composition  of  these  numerals  from  twelve 

to    nineteen    inclusive    is   easily  seen.    Lahun   is 

apparently  a  compound  of  lah  hun  (sc.  uinic],  "it 

finishes  one  (man) ;"  that  is,  in  counting  on  the 


THE    NUMERAL   SYSTEM.  39 

fingers.  Lah  means  the  end,  to  end,  and  also  the 
whole  of  anything.  Kal,  a  score,  is  literally  a 
fastening  together,  a  shutting  up,  from  the  verb 
kal,  to  shut,  to  lock,  to  button  up,  etc. 

From  twenty  upward,  the  scores  are  used  : — 
Hun  tu  kal,  one  to  the  score,  21. 

Ca  tu  kal,  two  to  the  score,  22. 

Ox  tu  kal,  three  to  the  score,  23, 

and  so  on  up  to 

Ca  kal,  two  score,  40. 

Above  forty,   three  different  methods  can  be 
used  to  continue  the  numeration. 

1.  We    may    continue     the    same    employecf 
between  20  and  40,  thus : — 

Hun  tu  cakal,  one  to  two  score,  41. 

Ca  tu  cakal,  two  to  two  score,  42. 

Ox  tu  cakal,  three  to  two  score,  43, 

and  so  on. 

2.  The  numeral  copulative  catac  can  be  used, 
with  the  numeral  particle  tul ;  as : — 

Cakal  catac  catul,        two  score  and  two,  42. 
Cakal  catac  oxtul,      two  score  and  three,  43. 

3.  We  may  count  upon  the  next  score  above,  as : 
Hun  tu  yoxkal,         one  on  the  third  score,  41. 
Ca  tu  yoxkal,  two  on  the  third  score,  42. 
Ox  tu  yoxkal,          three  on  the  third  score,  43. 


40  INTRODUCTION. 

The  last  mentioned  system  is  that  advanced  by 
Father  Beltran,  and  is  the  only  one  formally 
mentioned  by  him.  It  has  recently  been  carefully 
analyzed  by  Prof.  Leon  de  Rosny,  who  has  shown 
that  it  is  a  consistent  vigesimal  method.1 

It  might  be  asked,  and  the  question  is  pertinent, 
and  is  left  unanswered  by  Prof.  Leon  de  Rosny, 
why  hun  tu  kal  means  "one  to  the  score,"  and 
hun  tu  can  kal  is  translated,  "one  on  the  fourth 
score."  This  important  shade  of  meaning  may  be 
given,  I  think,  by  the  possessive  u  which  originally 
belonged  in  the  phrase,  but  suffered  elision. 
Properly  it  should  be, 

Hun  tu  u  can  kal. 

This  seems  apparent  from  other  numbers  where 
it  has  not  suffered  elision,  but  merely  incorpora- 
tion, as : — 

Hun  tu  yox  kal  =  hun  tu  u  ox  kal,  41. 
Hu  tu  yokal  =  hun  tu  u  ho  kal,  81. 

This  system  of  numeration,  advanced  by 
Beltran,  appears  to  have  been  adopted  by  all  of 
the  later  writers,  who  may  have  learned  the  Maya 
largely  from  his  Grammar.  Thus,  in  the  transla- 

1  Memoire  sur  la  numeration  dans  la  langue  et  dans  r  Ecriture 
sacree  des  anciens  Mayas,  in  the  Compte-Rendu  of  the  Congres 
International  des  Americanistes,  Vol.  n,  p.  439  (Paris,  1875). 


THE   NUMERAL   SYSTEM.  41 

tion  of  the  Gospel  of  St.  John,  published  by  the 
Baptist  Bible  Translation  Society,  chap,  n,  v.  20 ; 
Xupan  uactuyoxkal  hab  utial  u  mental  letile  kulnaa, 
"forty  and  six  years  was  this  temple  in  building;"1 
and  in  that  of  the  Gospel  of  St.  Luke,  said  to  have 
been  the  work  of  Father  Joaquin  Ruz,  the  same 
system  is  followed.2 

Nevertheless,  Beltran's  method  has  been 
severely  criticised  by  Don  Juan  Pio  Perez,  who 
ranks  among  the  ablest  Yucatecan  linguists  of 
this  century.  He  has  pronounced  it  artificial,  not 
in  accordance  with  either  the  past  or  present  use 
of  the  natives  themselves,  and  built  up  out  of  an 
effort  to  assimilate  the  Maya  to  the  Latin  numeral 
system. 

1  Leti  u  Ebanhelio  Hezu   Crizto  hebix  Huan,  London,  1869. 
This  translation  was  made  by  the  Rev.  A.  Henderson  and  the 
Rev.  Richard  Fletcher,  missionaries  to  the  British  settlements  at 
Belize. 

2  Letiu  Cilich  Evangelio  yesu  Christo  hebix  San  Lucas.  Londres, 
1865.     The  first  draught  of  this  translation,  in  the  handwriting  of 
Father   Ruz,   with  numerous  corrections  by  himself,  is  in   the 
library  of  the  Canon  Crescencio  Carrillo  at  Merida.    A  copy  of  it 
was  obtained  by  the  Rev.  John  Kingdon  of  Belize,  and  printed  in 
London  without  any  acknowledgment  of  its  origin.     It  does  not 
appear  to  me  to  be  accurate.     For  instance,  chap.  X,  v.  I,  "  The 
Lord  appointed  other  seventy  also,"  where  the  Maya  has  xan 
lahcatu  cankal,  "  seventy-two  ;  "  and  again  chap.  XV,  v.  4,  the 
ninety-nine  sheep  are  increased  to  bolon   lahu  uaxackal,    one 
hundred  and  fifty-nine ! 

D 


42  INTRODUCTION. 

I  give  his  words  in  the  original,  from  his  unpub- 
lished essay  on  Maya  grammar.1 

"Los  Indies  de  Yucatan  cuentan  por  veintenas, 
que  llaman  kal  y  en  cierto  modo  tienen  diez  y 
nueve  unidades  hasta  completar  la  primera  vein- 
tena  que  es  hunkal  aunque  en  el  curso  de  esta 
solo  se  encuentran  once  numeros  simples,  pues  los 
nombres  de  los  restantes  se  forman  de  los  de  la 
primera  decena. 

"Para  contar  de  una  a  otra  veintena  los 
numeros  fraccionarios  6  las  diez  y  nueve  unidades, 
terminadas  por  la  particula  tul  6  su  sincopa  tu?  se 
juntan  antepuestas  a  la  veintena  espresada ;  por 
exemplo,  hunkal,  20;  kuntukal,  21;  catukal,  22; 
y  huntucakal,  41  ;  catucakal,  42  ;  oxtucankal,  83 ; 
cantuhokal,  140,  etc. 

"El  Padre  Fr.  Beltran  de  Santa  Rosa,  como 
puede  verse  en  su  Arte  de  Lengua  Maya,  formo 
un  sistema  distinto  a  este  desde  la  2a  veintena 
hasta  la  ultima,  pues  para  espresar  las  unidades 
entre  este  y  la  3*  veintena  pone  a  esta  terminan- 
dolas  y  por  consiguiente  rebajandole  su  valor  por 
solo  su  anteposicion  a  dichas  unidades  fraccion- 

1  Apuntes  para  una   Gramatica  Maya.     Por  Don  Juan    Pio 
Perez,  MSS.  pp.  126,  128. 

2  "Me  parece  que  tu  es  sincopa  de/z  «."  (Note  of  Dr.  Berendt.) 
There  is  no  doubt  but  that  Dr.  Berendt  is  correct. 


THE    NUMERAL   SYSTEM.  43 

arias,  y  asi  para  espresar  el  numero  45  por 
ejemplo  dice  ho  tu  yoxkal,  cuando  oxkal  6  yoxkal 
significa  60. 

"  No  se  de  donde  tomo  los  fundamentos  en  que 
se  apoya  este  sistema,  quiza  en  el  uso  de  su 
tiempo,  que  no  ha  llegado  hasta  este ;  aunque  he 
visto  en  varies  manuscritos  antiguos,  que  los 
Indies  de  entonces  como  los  de  ahora,  usaban  el 
sistema  que  indico,  y  espresaban  las  unidades 
integras  que  numeraban,y  para  espresar  el  numero 
65  dicen ;  Oxkal  catac  hotul  u  hotu  oxkal,  que 
usa  el  Padre  Beltran  por  45. 1 

"Mas  el  metodo  que  explico  esta  apoyado  en  el 
uso  y  aun  en  el  curso  que  se  advierte  en  la  ia  y  2a 
veintena  e  indican  que  asi  deben  continuar  las 
decenas  hasta  la  2Oa  y  no  formar  sistemas  con- 
fusos  que  por  ser  mas  6  menos  analogos  a  la 
numeracion  romana  lo  juzgaban  mas  6  menos 
perfectos,  porque  la  consideraban  como  un  tipo  a 
que  debia  arreglarse  cualquieraotra  lengua,  cuando 
en  ellas  todo  lo  que  no  este  conforme  con  el  uso 
recibido  y  corriente,  es  construir  castillos  en  el 
aire  y  hacer  reformas  que  por  mas  ingeniosas  que 
scan,  no  pasan  de  inoficiosas." 

In  the  face  of  this  severe  criticism  of  Father 

1  This  is  not  correct.     Beltran  gives  for  45,  hotu  yoxkal,  which 
I  analyze,  ho  ti  it  u  ox  kal. 


44  INTRODUCTION. 

Beltran's  system,  I  cannot  explain  how  it  is  that 
in  Pio  Perez's  own  Dictionary  of  the  Maya,  the 
numerals  above  40  are  given  according  to 
Beltran's  system ;  and  that  this  was  not  the  work 
of  the  editors  of  that  volume  (which  was  published 
after  his  death),  is  shown  by  an  autographic  manu- 
script of  his  dictionary  in  my  possession,  written 
about  1846,'  in  which  also  the  numerals  appear  in 
Beltran's  form. 

Three  other  manuscript  dictionaries  in  my 
collection,  all  composed  previous  to  1690,  affirm 
the  system  of  Beltran,  and  I  am  therefore  obliged 
to  believe  that  it  was  authentic  and  current  among 
the  natives  long  before  white  scholars  began  to 
dress  up  their  language  in  the  ill-fitting  garments 
of  Aryan  grammar. 

Proceeding  to  higher  numbers,  it  is  interesting 

to  note  that  they  also  proceed  on  the  vigesimal 

system,  although  this   has  not   heretofore   been 

distinctly  shown.     The  ancient  computation  was : 

20  units     =:one  kal  =  20 

20  kal       —one  bak  =  400 

20  bak       =  one  pic  =          8,000 

20  pic        —one  calab  —      160,000 

20  calab    i=  one  kinchil  or  tzotzceh  =  3,200,000 

20  kinchil  =  one  alau  =64,000,000 

1  Apuntes  del  Diccionario  de  la  Lengua  Maya.  Porunyucattco 
aficionado  a  la  lengua,  4to,  pp.  486,  MSS. 


THE   NUMERAL   SYSTEM.  45 

This  ancient  system  was  obscured  by  the 
Spaniards  using  the  word  pic  to  mean  1000  and 
kinckil  to  mean  1,000,000,  instead  of  their  original 
significations. 

The  meaning  of  kalt  I  have  already  explained 
to  be  a  fastening  together,  a  package,  a  bundle. 
Bak,  as  a  verb,  is  to  tie  around  and  around  with  a 
network  of  cords ;  pic  is  the  old  word  for  the 
short  petticoat  worn  by  the  women,  which  was 
occasionally  used  as  a  sac.  If  we  remember 
that  grains  of  corn  or  of  cacao  were  what  were 
generally  employed  as  counters,  then  we  may 
suppose  these  were  measures  of  quantity.  The 
word  kal  (qal],  in  Kiche  means  a  score  and  also 
specifically  20  grains  of  cacao ;  bak  in  Cakchiquel 
means  a  corn-cob,  and  as  a  verb  to  shell  an  ear  of 
corn,  but  I  am  not  clear  of  any  connection  between 
this  and  the  numeral.  Other  meanings  of  bak  in 
Maya  are  "meat"  and  the  paries  pudendas  of 
either  sex. 

Calab,  seems  to  be  an  instrumental  form  from 
col,  to  stuff,  to  fill  full.1  The  word  calam  is  used 
in  the  sense  of  excessive,  overmuch.  In  Cakchi- 
quel the  phrase  mani  hu  cala,  not  (merely)  one 

1"CAL:  hartar  6  emborrachar  la  fruta."  Diccionario  Maya- 
Espanol  del  Convento  de  San  Francisco,  Merida,  MS.  I  have 
not  found  this  word  in  other  dictionaries  within  my  reach. 


46  INTRODUCTION. 

cala,  is  synonymous  with  mani  hu  chuvi,  not 
(merely)  one  bag  or  sack,  both  meaning  a  count- 
less number.1  In  that  dialect  the  specific  meaning 
of  cala  is  20  loads  of  cacao  beans.2 

The  term  tzotzceh  means  deerskin,  but  for 
kinchil  and  alau,  I  have  found  no  satisfactory 
derivation  that  does  not  strain  the  forms  of  the 
word  too  much.  I  would,  however,  suggest  one 
possible  connection  of  meaning. 

In  kinchil,  we  have  the  word  kin,  day ;  in  alau, 
the  word  u  month,  and  in  the  term  for  mathematical 
infinity,  hunhablat,  we  find  hun  haab,  one  year,  just 
as  in  the  related  expression,  hunhablazic^  which 
signifies  that  which  lasts  a  whole  year.  If  this 
suggestion  is  well  grounded,  then  in  these  highest 
expressions  of  quantity  (and  I  am  inclined  to 
think  that  originally  hun  hablat,  one  hablat^^zv 
alau)  we  have  applications  of  the  three  time 
periods,  the  day,  the  month,  and  the  year,  with 
the  figurative  sense  that  the  increase  of  one  over 
the  other  was  as  the  relative  lengths  of  these 
different  periods. 

1  Calepino  en  Lengna  Cakchiquel par  Fray  Francisco  de  Varea, 
MS.  s.  v.  chitvi.  This  MS.  is  in  the  Library  of  the  American 
Philosophical  Society,  Philadelphia. 

*  F.  Pantaleon  de  Guzman,  Compendia  de  Nombres  en  Lengua 
Cakchiquel,  MS.  This  MS.  is  in  my  collection. 


THE   NUMERAL   SYSTEM.  47 

I  think  it  worth  while  to  go  into  these  etymolo- 
gies, as  they  may  throw  some  light  on  the  graphic 
representation  of  the  numerals  in  the  Maya 
hieroglyphics.  It  is  quite  likely  that  the  figures 
chosen  to  represent  the  different  higher  units 
would  resemble  the  objects  which  their  names 
literally  signify.  The  first  nineteen '  numerals 
were  written  by  a  combination  of  dots  and  lines, 
examples  of  which  we  find  in  abundance  in  the 
Codex  Troano  and  other  manuscripts.  The  follow- 
ing explanation  of  it  is  from  the  pen  of  a  native 
writer  in  the  last  century : — 

m  "Yantac  thunyetel  paiche  tu  pachob, 

•  •        he  hunppel  thune  hunppel  bin  haabe, 

uaix   cappele  cappel  bin    haabe,    uaix 

oxppel  thuun,  ua  canppel  thuune,  canp- 

— - —      pel  binbe,  uaix  oxppel  thuun  baixan ; 

he  paichee  yan  yokol  xane,  ua  hunppel 

. . . .      paichee,   hoppel   haab  bin  ;  ua  cappel 

paichee   lahunppiz   bin ;  uaix   hunppel 

paichee  yan  yokol  xane,  ua  yan  hunppel 

...        thuune  uacppel  bin  be ;    uaix    cappel 

thuune  yan  yokol  paichee  uucppel  bin  be ;  ua 

oxppel  thuun  yan  yokole,  uaxppel  binbe ;  uaix- 

canppel    thun    yan    yokole    paichee    (bolonppel 

binbe) ;   yanix  thun  yokol  (cappel)  paichee  buluc 


48  INTRODUCTION. 

piz  ;  uaix  cappel  thune  lahcapiz ;  ua  oxppel  thuun, 
oxlahunpiz." 

"They  (our  ancestors)  used  (for  numerals  in 
their  calendars)  dots  and  lines  back  of  them ;  one 
dot  for  one  year,  two  dots  for  two  years,  three 
dots  for  three,  four  dots  for  four,  and  so  on ;  in 
addition  to  these  they  used  a  line ;  one  line  meant 
five  years,  two  lines  ten  years ;  if  one  line  and 
above  it  one  dot,  six  years  ;  if  two  dots  above 
the  line,  seven  years ;  if  three  dots  above,  eight ; 
if  four  dots  above  the  line,  nine;  a  dot  above 
two  lines,  eleven;  if  two  dots,  twelve;  if  three  dots, 
thirteen."1 

The  plan  of  using  the  numerals  in  Maya  differs 
somewhat  from  that  in  English. 

In  the  first  place,  they  are  rarely  named  without 
the  addition  of  a  numeral  particle,  which  is  suffixed. 
These  particles  indicate  the  character  or  class  of 
the  objects  which  are,  or  are  about  to  be,  enumer- 
ated. When  they  are  uttered,  the  hearer  at  once 
knows  what  kind  of  objects  are  to  be  spoken  of. 
Many  of  them  can  be  traced  to  a  meaning  which 

1  Codice  Perez,  p.  92,  MS.  This  is  a  series  of  extracts  from 
various  ancient  Maya  manuscripts  obtained  by  the  late  distin- 
guished Yucatecan  antiquary,  Don  Juan  Pio  Perez,  and  named 
from  him  by  Canon  Crescencio  Carrillo  and  other  linguists.  A 
copy  of  it  is  in  my  collection.  It  is  in  quarto,  pp.  258. 


THE   NUMERAL  SYSTEM.  49 

has  a  definite  application  to  a  class,  and  they  have 
analogues  in  European  tongues.  Thus  I  may  say 
"seven  head  of" — and  the  hearer  knows  that  I 
am  going  to  speak  of  cattle,  or  sheep,  or  cabbages, 
or  similar  objects  usually  counted  by  heads.  So 
in  Maya  ac  means  a  turtle  or  a  turtle  shell ;  hence 
it  is  used  as  a  particle  in  counting  canoes,  houses, 
stools,  vases,  pits,  caves,  altars,  and  troughs,  and 
some  general  appropriateness  can  be  seen ;  but 
when  it  is  applied  also  to  cornfields,  the  analogy 
seems  remote. 

Of  these  numeral  particles,  not  less  than  seventy- 
six  are  given  by  Beltran,  in  his  Grammar,  and  he 
does  not  exhaust  the  list.  Of  these  piz  and  pel, 
both  of  which  mean,  single,  singly,  are  used  in 
counting  years,  and  will  frequently  recur  in  the 
annals  I  present  in  this  volume. 

By  their  aid  another  method  of  numeration 
was  in  vogue  for  counting  time.  For  "eighty-one 
years,"  they  did  not  say  hutuyokal  kaab,  but  can 
kal  haab  caiac  hunpel  haab,  literally,  "four  score 
years  and  one  year."  The  copulative  catac  is  also 
used  in  adding  a  smaller  number  to  a  bak,  or  400, 
as  for  450,  hun  bak  catac  lahuyoxkal,  "one  bak  and 
ten  toward  the  third  score."  Catac  is  a  compound 
of  ca  tac,  ca  meaning  "  then"  or  "  and,"  and  tac, 


50  INTRODUCTION. 

which  Dr.  Berendt  considered  to  be  an  irregular 
future  of  talel,  to  come,  "then  will  come  fifty,"  but 
which  may  be  the  imperative  of  tac  (tacah,  tace, 
third  conjugation),  which  means  to  put  something 
under  another,  as  in  the  phrase  tac  ex  che  yalan 
cum,  put  you  wood  under  the  pot. 

It  will  be  seen  that  the  latter  method  is  by 
addition,  the  former  by  subtraction.  Another 
variety  of  the  latter  is  found  in  the  annals.  For 
instance,  "ninety-nine  years"  is  not  expressed  by 
bolonlahutuyokal  haab,  nor  yet  by  cankal  haab 
catac  bolonlahunpel  haab,  but  by  hunpel  haab 
minan  ti  hokal  haab,  "one  single  year  lacking 
from  five  score  years." 

§  7.   The  Calendar. 

The  system  of  computing  time  adopted  by  the 
Mayas  is  a  subject  too  extensive  to  be  treated 
here  in  detail,  but  it  is  indispensable,  for  the 
proper  understanding-  of  their  annals,  that  the 
outlines  of  their  chronological  scheme  be  ex- 
plained. 

The  year,  haab,  was  intended  to  begin  on  the 
day  of  the  transit  of  the  sun  by  the  zenith,  and 
was  counted  from  July  "i  6th.  It  was  divided  into 
eighteen  months,  u  (u,  month,  moon),  of  twenty 


THE    CALENDAR.  51 

days,  kin  (sun,  day,  time),  each.  The  days  were 
divided  into  groups  of  five,  as  follows: — 

1.  Kan.  6.  Muluc.  n.  Ix.         16.   Cauac. 

2.  Chicchan.     7.  Oc.         12.  Men.      17.  Ahau. 

3.  Cimi.  8.  Chuen.   13.  Cib.       18.  Imix. 

4.  Manik.         9.  Eb.         14.  Caban.  19.  Ik. 

5.  Lamat.        10.  Ben.        15.  Eonab.  20.  Akbal. 
The  months,  in  their  order,  were: — 

1.  Pop.  7.  De-yaxkin.  13.  Mac. 

2.  Uo.  8.  Mol.  14.  Kankin. 

3.  Zip.  9.  Chen.  15.  Moan. 

4.  Zoo.  10.  Yaax.  16.  Pax. 

5.  Zeec.  ii.  Zac.  17.  Kayab. 

6.  Xul.  12.  Ceh.  1 8.  Cumku. 
As  the  Maya  year  was  of  365  days,  and  as  18 

months  of  20  days  each  counted  only  360  days, 
there  were  five  days  intervening  between  the  last 
of  the  month  Cumku  and  the 'first  day  of  the 
following  year.  These  were  called  "days  without 
names,"  xma  kaba  kin  (xma,  without,  kaba,  names, 
kin,  days),  an  expression  not  quite  correct,  as 
they  were  named  in  regular  order,  only  they 
were  not  counted  in  any  month. 

It  will  be  seen,  by  glancing  at  the  list  of  days, 
that  this  arrangement  brought  at  the  beginning  of 
each  year,  the  days  Kan,  Muluc,  Ix  and  Cauac  in 


52  INTRODUCTION. 

turn,  and  that  no  other  days  could  begin  the 
year.  These  days  were  therefore  called  cuch 
haab,  "the  bearers  of  the  years"  (cuch,  to  bear, 
carry,  haab,  year),  and  years  were  distinguished 
as  "a  year  Kan,"  "a  year  Muluc,"  etc.,  as  they 
began  with  one  or  another  of  these  "year 
bearers." 

But  the  calendar  was  not  so  simple  as  this. 
The  days  were  not  counted  from  one  to  twenty, 
and  then  beginning  at  one  again,  and  so  on,  but 
by  periods  of  13  days  each.  Thus,  in  the  first 
month,  beginning  with  i  Kan,  the  i4th  day  of 
that  month  begins  a  new  "week,"  as  it  has  been 
called,  and  is  named  i  Caban.  Twenty-eight  of 
these  weeks  make  364  days,  thus  leaving  one  day 
to  complete  the  year.  When  the  number  of  these 
odd  days  amounted  to  13,  in  other  words  when 
thirteen  years  had  elapsed,  this  formed  a  period 
which  was  called  "the  katun  of  days,"  kin  katun, 
and  by  Spanish  writers  an  "indiction." 

It  will  be  readily  observed  by  an  inspection  of 
the  following  table,  that  four  of  these  indictions, 
in  other  words  52  years,  will  elapse  before  a 
"year  bearer"  of  the  same  name  and  number 
recommences  a  year. 


THE    CALENDAR. 


53 


ist  year. 

ijth  year. 

2jth  year. 

4Oth  year 

I 

Kan 

Muluc 

Ix 

Cauac 

2 

Muluc 

Ix 

Cauac 

Kan 

3 

Ix 

Cauac 

Kan 

Muluc 

4 

Cauac 

Kan 

Muluc 

Ix 

5 

Kan 

Muluc 

Ix 

Cauac 

6 

Muluc 

Ix 

Cauac 

Kan 

7 

Ix 

Cauac 

Kan 

Muluc 

8 

Cauac 

Kan 

Muluc 

Ix 

9 

Kan 

Muluc 

Ix 

Cauac 

10 

Muluc 

Ix 

Cauac 

Kan 

II 

Ix 

Cauac 

Kan 

Muluc 

12 

Cauac 

Kan 

Muluc 

Ix 

13 

Kan 

Muluc 

Ix 

Cauac. 

A  cycle  of  52  years  was  thus  obtained  in  a 
manner  almost  identical  with  that  of  the  Aztecs, 
Tarascos  and  other  nations. 

But  the  Mayas  took  an  important  step  in 
advance  of  all  their  contemporaries  in  arranging 
a  much  longer  cycle. 

This  long  cycle  was  an  application  of  the 
vigesimal  system  to  their  reckoning  of  time. 
Twenty  days  were  a  month,  u  or  uinal;  twenty 
years  was  a  cycle,  katun.  To  ask  one's  age  the 
question  was  put  haypel  u  katunil?  How  many 
katuns  have  you  ?  And  the  answer  was,  hunpel 
katun,  one  katun  (twenty  years),  or,  hopel  in 
katunil,  I  am  five  katuns,  or  a  hundred  years  old, 
as  the  case  might  be. 

The  division  of  the  katuns  was  on  the  principle 


54  INTRODUCTION. 

of  the  Beltran  system  of  numeration  (see  page  40), 
as, 

xel  u  ca  katun,  thirty  years. 

xel  u  yox  katun,  fifty  years. 

Literally  these  expressions  are,  "dividing  the 
second  katun,"  "dividing  the  third  katun,"  xel 
meaning  to  cut  in  pieces,  to  divide  as  with  a 
knife.  They  may  be  compared  to  the  German 
dritthalb,  two  and  a  half,  or  "the  third  a  half."1 

The  Katun  of  20  years  was  divided  into  five 
lesser  divisions  of  4  years  each,  called  tzuc,  a 
word  with  a  signification  something  like  the 
English  "  bunch,"  and  which  came  to  be  used  as  a 
numeral  particle  in  counting  parts,  divisions, 
paragraphs,  reasons,  groups  of  towns,  etc.2 

1  All  the  examples  in  the  above  paragraph  are  from  the 
Appendix  to  the  Diccionario  Maya-Espanol  del  Convento  de  San 
Francisco,  Merida,  MS.  It  also  gives  its  positive  authority  to  the 
length  of  the  katuns,  as  follows  :  "  Dicese  que  los  Indies  conta- 
ban  los  anos  a  pares  (sic},  y  cuando  llegaba  uno  a  veinte  anos, 
entonces  decian  que  tenian  hunpel  katun,  que  son  veinte  afios. ' 
I  think  the  words  a  pares,  must  be  an  error  for  a  veintenas  ;  they 
may  mean  "  in  equal  series." 

.  2  The  Diccionario  de  Motul  MS.  has  the  following  lengthy  en- 
tries : — 

"Tzuc:  copete  6  coleta  de  cabellos  ;  6  de  crines  de  caballo,  6 
las  barbas  que  echa  el  maiz  por  arriba  estando  en  la  mazorca ;  y 
la  cabeza  que  tienen  algunas  hachas  y  martillos  en  contra  del 
tajo,  y  la  cabeza  del  horcon,  y  las  nubes  levantadas  en  alto  y  que 
dan  que  denotan  segun  dice  tempestad  de  agua.  Partes,  enpar- 
timientos.  Cuenta  para  pueblos,  para  partes,  parrafos  i  articulos, 
diferencios  y  vocablos  montones." 


THE    CALENDAR.  55 

These  tzuc  were  called  by  the  Spaniards 
lustros,  from  the  Latin  lustrum,  although  that  was 
a  period  of  Jive  years.  Cogolludo  says  :  "  They 
counted  their  eras  and  ages,  which  they  entered 
in  their  books,  by  periods  of  20  years  each,  and 
by  lustros  of  four  years  each.  The  first  year  they 
placed  in  the  East  [that  is,  on  the  Katun-wheel, 
and  in  the  figures  in  their  books],  calling  it  cuch 
haab;  the  second  in  the  West,  called  Hijx;  the 
third  in  the  South,  Cavac;  and  the  fourth,  Muluc, 
in  the  North,  and  this  served  them  for  the  Domini- 
cal letter.  When  five  of  the  lustros  had  passed, 
that  is  20  years,  they  called  it  a  Katun,  and  they 
placed  one  carved  stone  upon  another,  cemented 
with  lime  and  sand,  in  the  walls  of  their  temples, 
or  in  the  houses  of  their  priests."1 

The  historian  is  wrong  in  saying  that  the  first 
year  was  called  cuchhaab;  that  was  the  name  ap- 
plied to  all  the  Dominical  days,  and  as  I  have  said, 
means  "year  bearer."  The  first  year  was  called 
Kan,  from  the  first  day  of  its  first  month. 

This  is  but  one  of  many  illustrations  of  how 
cautious  we  must  be  in  accepting  any  statement 
of  the  early  Spanish  writers  about  the  usages  of 
the  natives. 

1  Historia  de  Yucatan,  Lib.  IV,  cap.  v. 


56  INTRODUCTION. 

There  is,  however,  some  obscurity  about  the 
length  of  the  Katun.  All  the  older  Spanish  writers, 
without  exception,  and  most  of  the  native  manu- 
scripts, speak  of  it  distinctly  as  a  period  of  twenty 
years.  Yet  there  are  three  manuscripts  of  high 
authority  in  the  Maya  which  state  that  it  embraced 
twenty-four  years,  although  the  last  four  were  not 
reckoned.  This  theory  was  adopted  and  warmly 
advocated  by  Pio  Perez,  in  his  essay  on  the  ancient 
chronology  of  Yucatan,  and  is  also  borne  out  by 
calculations  which  have  been  made  on  the  hiero- 
glyphic Codex  Troano,  by  M.  Delaporte,  in  France, 
and  Professor  Cyrus  Thomas,  in  the  United  States.1 

This  discrepancy  may  arise  from  the  custom  of 
counting  the  katuns  by  two  different  systems, 
ground  for  which  supposition  is  furnished  by  vari- 
ous manuscripts;  but  for  purposes  of  chronology 
and  ordinary  life,  it  will  be  evident  that  the  writers 
of  the  annals  in  the  present  volume  adopted  the 
Katun  of  twenty  years'  length ;  while  on  the 
other  hand  the  native  Pech,  in  his  History  of  the 
Conquest,  which  is  the  last  piece  in  the  volume, 

1  M.  Delaporte's  calculations  are  mentioned  by  Leon  de  Rosny, 
Essai  sur  le  Dechiffrement  de  r Ecriture  Hieratique  de  rAmer- 
ique  Centrale,  p.  25  (Paris,  1876) ;  Professor  Thomas'  will  be 
found  in  the  American  Naturalist,  for  1881,  and  in  his  Study  of 
the  Codex  Troano,  Washington,  1882. 


THE    CALENDAR.  57 

gives  for  the  beginning  and  the  end  of  the  Katun 
the  years  1 5 1 7-1 541 ,  and  therefore  must  have  had 
in  mind  one  of  twenty-four  years'  duration.  The 
solution  of  these  contradictions  is  not  yet  at  hand. 

This  great  cycle  of  13x20  =  260  years  was 
called  an  ahau  Katun  collectively,  and  each  period 
in  it  bore  the  same  name. 

This  name,  aJiau  Katun,  deserves  careful  analy- 
sis. Aliau  is  the  ordinary  word  for  chief,  king, 
ruler.  It  is  probably  a  compound  of  ah,  which  is 
the  male  prefix  and  sign  of  the  nomen  agentis,a.nd  u, 
collar,  a  collar  of  gold  or  other  precious  substance, 
distinguishing  the  chiefs.  Katun  has  been  vari- 
ously analyzed.  Don  Pio  Perez  supposed  it  was 
a  compound  of  kat,  to  ask,  and  tun,  a  stone, 
because  at  the  close  of  these  periods  they  set  up 
the  sculptured  stone,  which  was  afterwards  re- 
ferred to  in  order  to  fix  the  dates  of  occurrences.1 
This,  however,  would  certainly  require  that  kat 
be  in  the  passive,  katal  or  kataan,  and  would  give 
katantun.  Beltran  in  his  Grammar  treats  the 
word  as  an  adjective,  meaning  very  long,  per- 
petual.2 But  this  is  a  later,  secondary  sense.  Its 
usual  signification  is  a  body  or  batallion  of  war- 

1  Pio  Perez,  Cronologia  Antigua  de  Yucatan.     \  vni. 

2  "  Katun,  para  siempre."      Beltran  de  Santa  Rosa,  Arte  del 
Idioma  Maya,  p.  177. 


58  INTRODUCTION. 

riors  engaged  in  action.  As  a  verb,  it  is  to  fight, 
to  give  battle,  and  thus  seems  related  to  the  Cakchi- 
quel  ccat,  to  cut,  or  wound,  to  make  prisoner.1  The 
series  of  years,  ordered  and  arranged  under  a  con- 
trolling day  and  date,  were  like  a  row  of  soldiers 
commanded  by  a  chief,  and  hence  the  name  ahau 
katun. 

Each  of  these  ahaus  or  chiefs  of  the  Katuns  was 
represented  in  the  native  calendars  by  the  picture 
or  portrait  of  a  particular  personage  who  in  some 
way  was  identified  with  the  Katun,  and  his  name 
was  given  to  it.  This  has  not  been  dwelt  upon 
nor  even  mentioned  by  previous  writers  on  the 
subject,  but  I  have  copies  of  various  native  manu- 
scripts which  illustrate  it,  and  give  the  names  of 
each  of  the  rulers  of  the  Katuns. 

1  The  following  extracts  from  two  manuscripts  in  my  hands  will 
throw  further  light  on  this  derivation  — 

KATUN  :  espacio  de  veinte  anos ;  hun  katun,  20  anos ;  ca 
katun,  40  anos,  etc. 

KATUN  :  batallon  de  gente,  ordenada  de  guerra  y  ejercito  asi,  y 
soldados  cuando  actualmente  andan  en  la  guerra. 

KATUN  (TAH,  TE)  :  guerrear,  hacer^guerra,  6  dar  guerra. 

KATUNBEN  :  el  que  tiene  tantas  venteinas  de  anos,  segun  el 
numeral  que  se  le  junta,  hay  katunben  ech  ?  cuantas  venteinas 
de  anos  tienes  tu  ?  ca  katunben  en,  tengo  dos  venteinas. 

DlCCIONARIO  DE  MOTUL,  MS.,  ISQO. 

(^AT  (he) :  generalmente  siga  cortar  algo  con  acha,  cuchillo  6 
hiera;  detener  algo  que  se  huya,  atajarlo,  etc. 

Varea,  Calepino  en  Lengva  Cakchiquel,  MS.,  1699. 


THE   CALENDAR.  59 

The  thirteen  ahau  katuns  were  not  numbered 
from  i  upward,  but  beginning  at  the  I3th,  by  the 
alternate  numbers,  in  the  following  order : — 

i3»  u>  9>  7>  5.  3»  J>  I2>  I0>  8,  6,  4,  2. 

Various  reasons  have  been  assigned  for  this 
arrangement.  It  would  be  foreign  to  my  purpose 
to  discuss  them  here,  and  I  shall  merely  quote  the 
following,  from  a  paper  I  wrote  on  the  subject, 
printed  in  the  American  Naturalist,  Sept.,  1881 : — 

"  Gallatin  explained  them  as  the  numerical  characters  of  the 
days  "Ahau"  following  the  first  day  of  each  year  called 
Cauac;  Dr.  Valentini  thinks  they  refer  to  the  numbers  of 
the  various  idols  worshiped  in  the  different  Ahaus ;  Professor 
Thomas  that  they  are  the  number  of  the  year  (in  the  indiction 
of  52  years)  on  which  the  Ahau  begins.  Each  of  these  state- 
ments is  true  in  itself,  but  each  fails  to  show  any  practical 
use  of  the  series ;  and  of  the  last  mentioned  it  is  to  be  ob- 
served that  the  objection  applies  to  it  that  at  the  commence- 
ment of  an  Ahau  Katun  the  numbers  would  run  i,  12,  10,  8, 
etc.,  whereas  we  know  positively  that  the  numbers  of  the 
Ahaus  began  with  13  and  continued  n,  9,  7,  5,  etc. 

"The  explanation  which  I  offer  is  that  the  number  of  the 
Ahau  was  taken  from  the  last  day  Cauac  preceding  the  Kan 
with  which  the  first  year  of  each  Ahau  began — for,  as  24  is 
divisible  by  4,  the  first  year  of  each  Ahau  necessarily  began 
with  the  day  Kan.  This  number  was  the  "  ruling  number  " 
of  the  Ahau,  and  not  for  any  mystical  or  ceremonial  purpose, 
but  for  the  practical  one  of  at  once  and  easily  converting  any 
year  designated  in  the  Ahau  into  its  equivalent  in  the  current 


60  INTRODUCTION. 

Kin  Katun,  or  52  year  cycle.  All  that  is  necessary  to  do 
this  is,  to  add  the  number  of  the  year  in  the  Ahau  to  the  num- 
ber of  the  year  Cauac  corresponding  to  this  "  ruling  number." 
When  the  sum  exceeds  52,  subtract  that  number. 

"Take  an  example:  To  what  year  in  the  Kin  Katun  does 
10  Ahau  xi  (the  loth  year  of  the  nth  Ahau)  correspond? 

"  On  referring  to  a  table,  or,  as  the  Mayas  did,  to  a  '  Katun 
wheel,'  we  find  the  nth  Cauac  to  be  the  24th  year  of  the 
cycle ;  add  ten  to  this  and  we  have  34  as  the  number  of  the 
year  in  the  cycle  to  which  10  Ahau  xi  corresponds.  The 
great  simplicity  and  convenience  of  this  will  be  evident  with- 
out further  discussion." 

The  important  question  remains,  how  closely, 
by  these  cycles,  did  the  Mayas  approximate  to 
preserving  the  exact  date  of  an  event? 

To  answer  this  fairly,  we  should  be  sure  that 
we  have  a  perfectly  authentic  translation  of  their 
hieroglyphic  annals.  It  is  doubtful  that  we  have. 
Those  I  present  in  this  volume  are  the  most  per- 
fect, so  far  as  I  know,  but  they  certainly  do  not 
agree  among  themselves.  Can  their  discrepancies 
be  explained?  I  think  they  can  in  a  measure  (i)  by 
the  differing  length  of  the  katuns,  (2)  by  the  era 
assumed  as  the  commencement  of  the  reckoning. 

It  must  be  remembered  that  there  was  appa- 
rently no  common  era  adopted  by  the  Mayas; 
each  province  may  have  selected  its  own;  and  it 
is  quite  erroneous  to  condemn  the  annals  off-hand 


ANCIENT   HIEROGLYPHIC    BOOKS.  61 

for   inaccuracy    because    they   conflict    between 
themselves. 

§  8.  Ancient  Hieroglyphic  Books. 

The  Mayas  were  a  literary  people.  They  made 
frequent  use  of  tablets,  wrote  many  books,  and  cov- 
ered the  walls  of  their  buildings  with  hieroglyphic 
signs,  cut  in  the  stones  or  painted  upon  the  plaster. 

The  explanation  of  these  signs  is  one  of  the 
leading  problems  in  American  archaeology.  It 
was  supposed  to  have  been  solved  when  the  manu- 
script of  Bishop  Landa's  account  of  Yucatan  .was 
discovered,  some  twenty  years  ago,  in  Madrid. 
The  Bishop  gave  what  he  called  "an  A,  B,  C,"  of 
the  language,  but  which,  when  applied  to  the 
extant  manuscripts  and  the  mural  inscriptions, 
proved  entirely  insufficient  to  decipher  them. 

The  disappointment  of  the  antiquaries  was 
great,  and  by  one  of  them,  Dr.  Felipe  Valentini, 
Landa's  alphabet  has  been  denounced  as  "a 
Spanish  fabrication."1  But  certainly,  any  one 
acquainted  with  the  history  of  the  Latin  alphabet, 
how  it  required  the  labor  of  thousands  of  years 
and  the  demands  of  three  wholly  different 
families  of  languages,  to  bring  it  to  its  perfection, 
should  not  have  looked  to  find  among  the  Mayas,  or 

1  Proceedings  of  the  American  Antiquarian  Society,  1880. 


62  INTRODUCTION. 

anywhere  else,  a  parallel  production  of  human 
intelligence.  Moreover,  rightly  understood,  Landa 
does  not  intimate  anything  of  the  kind.  He  dis- 
tinctly states  that  what  he  gives  are  the  sounds  of 
the  Spanish  letters  as  they  would  be  transcribed 
in  Maya  characters;  not  at  all  that  they  analyzed 
the  sounds  of  their  words  and  expressed  the  pho- 
netic elements  in  these  characters.  On  the  con- 
trary, he  takes  care  to  affirm  that  they  could  not 
do  this,  and  gives  an  example  in  point.1  Dr. 
Valentini,  therefore,  was  attacking  a  windmill,  and 
entirely  misconstrued  the  Bishop's  statements. 

I  shall  not,  in  this  connection,  enter  into  a  dis- 
cussion of  the  nature  of  these  hieroglyphics.  It  is 
enough  for  my  purpose  to  say  that  they  were 
recognized  by  the  earliest  Spanish  explorers  as 
quite  different  from  those  of  Mexico,  and  as  the 
only  graphic  system  on  the  continent,  so  far  as 
they  knew  it,  which  merited  the  name  of  writing.2 

1  The  example  he  gives  is  the  word  /^,  which  he  says  "  para 
escrivirle  con  sus  caracteres  habiendoles  nosotros  hecho  entender 
que  son  dos  letras,  lo  escrivian  ellos  con  tres,"  etc.,  thus  plainly 
saying  that  they  did  not  analyze  the  word  to  its  phonetic  radicals 
in  their  system.     Relation  de  las  Cosas  de  Yucatan,  p.  318. 

2  Las  Casas  says,  with  great   positiveness,  that  they  found  in 
Yucatan   "letreros  de  ciertos  caracteres  que    en    otra  ninguna 
parte."     Historia  Apologetica,  cap.  CXXIII.     I  also  add  an  inte- 
resting description  of  their  books  and  letters,  furnished  by  the 
companions  of  Father  Alonso  Ponce,  the  Pope's  Commissary-Gen- 


ANCIENT   HIEROGLYPHIC    BOOKS.  63 

The  word  for  book  in  Maya  is  huun,  a  mono- 
syllable which  reappears  in  the  Kiche  vuh  and  the 
Huasteca  uuh.  In  Maya  this  initial  h  is  almost 
silent  and  is  occasionally  dropped,  as  yuunil  Dios, 
the  book  of  God  (syncopated  form  of  u  huunil 
Dios,  the  suffix  il  being  the  "  determinative  "  end- 
ing). I  am  inclined  to  believe  that  huun  is  merely 
a  form  of  uoohan,  something  written,  this  being 
the  passive  participle  of  uooh,  to  write,  which,  as 
a  noun,  also  means  a  character,  a  letter.1 

eral,  who  traveled  through  Yucatan  in  1586,  when  many  natives 
were  still  living  who  had  been  born  before  the  Conquest  (1541). 
Father  Ponce  had  traveled  through  Mexico,  and,  of  course,  had 
learned  about  the  Aztec  picture-writing,  which  he  distinctly  con- 
trasts with  the  writing  of  the  Mayas.  Of  the  latter  he  says  :  "  Son 
alabados  de  tres  cosas  entre  todos  los  demas  de  la  Nueva  Espana, 
la  una  de  que  en  su  antiguedad  tenian  caracteres  y  letras,  con 
que  escribian  sus  historias  y  las  ceremonias  y  orden  de  los  sacri- 
ficios  de  sus  idolos  y  su  calendario,  en  libros  hechos  de  corteza 
de  cierto  arbol,  los  cuales  eran  unas  tiras  muy  largas  de  quarta  6 
tercia  en  ancho,  que  se  doblaban  y  recogian,  y  venia  a  queder  a 
manera  de  un  libro  encuardenada  en  cuartilla,  poco  mas,  6  menos. 
Estas  letras  y  caracteres  no  las  entendian,  sino  los  sacerdotes  de 
los  idolos,  (que  en  aquella  lengua  se  llaman  'ahkines'),  y  algun 
indio  principal.  Despues  las  entendieron  y  supieron  leer  algunos 
frailes  nuestros  y  aun  las  escribien."  (Relation  Breve  y  Verda- 
dera  de  Algunas  Cosas  de  las  Muchas  que  Sucedieron  al  Padre 
Fray  Alonso  Ponce,  Comisario- General  en  las  Provincias  de  la 
Nueva  Espana,  page  392).  I  know  no  other  author  who  makes 
the  interesting  statement  that  these  characters  were  actually  used 
by  missionaries  to  impart  instruction  to  the  natives. 

1  "uooh;  caracter  o  letra.  uooh  (tah,  te)  escribir.  uoohan, 
cosa  que  esta  escrita."  Diccionario  de  Motul,  MS. 


64  INTRODUCTION. 

Another  name  for  their  books,  especially  those 
containing  the  prophecies  and  forecasts  of  the 
priestly  diviners,  is  said  to  have  been  anahte  ; 
or  analte.  This  word  is  not  to  be  found  in  any 
of  the  early  dictionaries.  The  usual  authority  for 
it  is  Villagutierre  Sotomayor,  who  describes  these 
volumes  as  they  were  seen  among-  the  Itzas  of 
Lake  Peten,  about  I69O.1 

These  books  consisted  of  one  long  sheet  of  a 
kind  of  paper  made  by  macerating  and  beating 
together  the  leaves  of  the  maguey,  and  afterwards 
sizing  the  surface  with  a  durable  white  varnish. 
The  sheet  was  folded  like  a  screen,  forming  pages 
about  9x5  inches.  Both  sides  were  covered  with 
figures  and  characters  painted  in  various  brilliant 
colors.  On  the  outer  pages  boards  were  fastened, 
for  protection,  so  that  the  completed  volume  had 

1  His  words  are  :  "  Y  satisfaciendoles  por  la  quanta  sefialada,  que 
ellos  mismos  tenian,  de  que  vsavan,  para  ajustar  sus  antiguas 
Profezias,  y  los  Tiempos  de  su  cumplimiento,  que  eran  vnos  Car- 
acteres  y  Figuras  pintadas  en  vnas  cortezas  de  Arboles,  como  de 
una  quarta  de  largo  cada  hoja,  6  tabilla,  y  del  gruesso  como  de 
vn  real  de  a  ocho,  dobladas  a  vna  parte,  y  a  otra,  a  manera  de 
Viombo,  que  ellos  llamavan  Analtees,"  etc.,  Historia  de  la  Con- 
quista  de  la  Provincia  de  el  Itza,  Lib.  VII.  cap  I  (Madrid,  1701). 
Pio  Perez  spells  the  word  anahte,  Diccionario  de  la  Lengua  Maya, 
s.  v.  following  a  MS.  of  the  last  century,  given  in  the  Codice  Perez. 
The  word  foum7/e,from  huunil,  the  "determinative"  form  of 
"  hun,"  and  te,  a  termination  to  nouns  which  specifies  or  localizes 
them  (e.  g.  amay,  an  angle,  amay  te,  an  angular  figure,  etc)., 
would  offer  a  plausible  derivation  for  analte. 


ANCIENT   HIEROGLYPHIC    BOOKS.  65 

the  appearance  of  a  bound  book  of  large  octavo 
size. 

Instead  of  this  paper,  parchment  was  sometimes 
used.  This  was  made  from  deerskins,  thoroughly 
cured  and  also  smoked,  so  that  they  should  be  less 
liable  to  the  attacks  of  insects.  A  very  durable 
substance  was  thus  obtained,  which  would  resist 
most  agents  of  destruction,  even  in  a  tropical 
climate.  Twenty-seven  rolls  of  such  parchment, 
covered  with  hieroglyphics,  were  among  the  articles 
burned  by  Bishop  Landa,  at  Mani,  in  1562,  in  a 
general  destruction  of  everything  which  related 
to  the  ancient  life  of  the  nation.  He  himself  says 
that  he  burned  all  that  he  could  lay  his  hands 
upon,  to  the  great  distress  of  the  natives.1 

A  very  few  escaped  the  destructive  bigotry  of  the 
Spanish  priests.  So  far  as  known  these  are. — 

1.  The  Codex  Tro,  or  Troano,  in  Madrid,  pub- 
lished by  the  French  government,  in  1869. 

2.  What  is  believed  to  be  the  second  part  of 
the  Codex  Troano,  now  (1882)  in  process  of  pub- 
lication in  Paris. 

3.  The  Codex  Peresianus,  in  the  National  Li- 
brary, Paris,  a  very  limited  edition  of  which  has 
been  issued. 

1  "  Se  les  quemamos  todos  lo  qual  a  maravilla  sentian  y  les 
dava  pena."     Relation  de  las  Cosas  de  Yucatan,  p.  316. 


66  INTRODUCTION. 

4.  The  Dresden  Codex,  in  Kingsborough's 
Mexico,  and  photographed  in  colors,  to  the  number 
of  50  copies,  in  1880,  which  is  believed  to  contain 
fragments  of  two  different  manuscripts. 

To  these  are,  perhaps,  to  be  added  one  other  in 
Europe  and  two  in  Mexico,  which  are  in  private 
hands,  and  are  alleged  to  be  of  the  same  character. 

All  the  above  are  distinctly  in  characters  which 
were  peculiar  to  the  Mayas,  and  which  are  clearly 
variants  of  those  found  on  the  sculptured  beams 
and  slabs  of  Uxmal,  Chichen  Itza,  Palenque  and 
Copan. 

It  is  possible  that  many  other  manuscripts  may 
be  discovered  in  time,  for  Landa  tells  us  that  it 
was  the  custom  to  bury  with  the  priests  the  books 
which  they  had  written.  As  their  tombs  were  at 
times  of  solid  stones,  firmly  cemented  together, 
and  well  calculated  to  resist  the  moisture  and  other 
elements  of  destruction  for  centuries,  it  is  nowise 
unlikely  that  explorations  in  Yucatan  will  bring 
to  light  some  of  these  hidden  documents. 

The  contents  of  these  books,  so  far  as  we  can 
judge  from  the  hints  in  the  early  writers,  related 
chiefly  to  the  ritual  and  calendar,  to  their  history 
or  Katuns,  to  astrological  predictions  and  divina- 
tions, to  their  mythology,  and  to  their  system  of 
healing  disease. 


MODERN    MAYA   MANUSCRIPTS.  67 

§  9.  Modern  Maya  Manuscripts. 
As  I  have  said,  the  Mayas  were  naturally  a 
literary  people.  Had  they  been  offered  the  slight- 
est chance  for  the  cultivation  of  their  intellects 
they  would  have  become  a  nation  of  readers  and 
writers.  Striking  testimony  to  this  effect  is  offered 
by  Doctor  Don  Augustin  de  Echano,  Prebend  of 
the  Cathedral  Church  of  Merida,  about  the  middle 
of  the  last  century.  He  observes  that  twelve 
years  of  experience  among  the  Indians  had  taught 
him  that  they  were  very  desirous  of  knowledge,  and 
that  as  soon  as  they  learned  to  read,  they  eagerly 
perused  everything  they  could  lay  their  hands  on; 
and  as  they  had  nothing  in  their  tongue  but  some 
old  writings  that  treated  of  sorceries  and  quack- 
eries, the  worthy  Prebend  thought  it  an  excellent 
idea  that  they  should  be  supplied,  in  place  of  these, 

with   some sermons 71     But  what  else  could 

be  expected  of  a  body  of  men  who  crushed  out 
with  equal  bigotry  every  spark  of  mental  inde- 
pendence in  their  own  country? 

1  "  La  experiencia  de  manejar  tan  incessantemente  a  los  Indies 
en  cerca  de  doce  anos  que  los  servi,  me  ensefio,  que  el  motivo  de 
estar  todavia  muchos  tan  pegados  a  sus  antiguedades,  era  porque 
siendo  los  naturales  muy  curiosos,  y  aplicandose  a  saber  leer : 
los  que  esto  logran.  quanto  papel  tienen  a  mano,  tanto  leen : 
y  no  aviendo  entre  ella,  mas  tratados  en  su  idioma,  que  los  'que 
sus  antepasados  escribieron,  cuya  materia  es  solo  de  sus  hechice- 


68  INTRODUCTION. 

The  "old  writings"  to  which  the  Prebend  alludes 
were  composed  by  natives  who  had  learned  to 
write  the  Maya  in  the  alphabet  adopted  by  the 
early  missionaries  and  conquerors.  An  official 
document  in  Maya,  still  extant,  dates  from  1542, 
and  from  that  time  on  there  were  natives  who 
wrote  their  tongue  with  fluency.  But  their  favor- 
ite compositions  were  works  similar  to  those  to 
which  their  forefathers  had  been  partial,  prophe- 
cies, chronicles  and  medical  treatises. 

Relying  on  their  memories,  and  no  doubt  aided 
by  some  of  the  ancient  hieroglyphical  manuscripts, 
carefully  secreted  from  the  vandalism  of  the  monks, 
they  wrote  out  what  they  could  recollect  of  their 
national  literature. 

There  were  at  one  time  a  large  number  of  these 
records.  They  are  referred  to  by  Cogolludo, 
Sanchez  Aguilar  and  other  early  historians.  Pro- 
bably nearly  every  village  had  one,  which  in  time 
became  to  be  regarded  with  superstitious  vene- 
ration. 

rias,  encantos,  y  curaciones  con  muchos  abusos,  y  ensalmos ;  ya 
se  ve  que  en  estos  bebian  insensiblemente  el  tosigo  para  vomitar 
despues  su  malicia  en  otros  muchos."  Aprobacion  del  Doctor  D. 
Augustin  de  Echano,  etc.,  to  Dr.  Don  Francisco  Eugenio  Domin- 
guez,  Platicas  de  los  Principals  Mysterios  de  Nvestra  Sta  Fee, 
hechas  en  el  IdiomaYucateco.  Mexico,  1758.  This  extremely 
rare  work  is  highly  prized  for  the  purity  and  elegance  of  the  Maya 
employed  by  the  author. 


MODERN    MAYA   MANUSCRIPTS.  69 

Wherever  written,  each  of  these  books  bore  the 
same  name;  it  was  always  referred  to  as  "The 
Book  of  Chilan  Balam."  To  distinguish  them 
apart,  the  name  of  the  village  where  one  was  com- 
posed was  added.  Thus  we  have  still  preserved 
to  us,  in  whole  or  in  fragments,  the  Book  of  Chilan 
Balam  of  Chumayel,  of  Kaua,  of  Nabula,  etc.,  in 
all,  it  is  said,  about  sixteen. 

"Chilan  Balam"  was  the  designation  of  a  class 
of  priests.  "Chilan,"  says  Bishop  Landa,  "was  the 
name  of  their  priests,  whose  duty  it  was  to  teach 
the  sciences,  to  appoint  holy  days,  to  treat  the 
sick,  to  offer  sacrifices,  and  especially  to  utter  the 
oracles  of  the  gods.  They  were  so  highly  honored 
by  the  people  that  usually  they  were  carried  on 
litters  on  the  shoulders  of  the  devotees."1  Strictly 
speaking,  in  Maya,  chilan  means  "interpreter," 
"  mouth-piece,"  from  "  c/iij"  "  the  mouth,"  and  in 
this  ordinary  sense  frequently  occurs  in  other 
writings.  The  word  balam — literally,  "tiger," — 
was  also  applied  to  a  class  of  priests,  and  is  still 
in  use  among  the  natives  of  Yucatan  as  the  desig- 
nation of  the  protective  spirits  of  fields  and  towns, 
as  I  have  shown  at  length  in  a  study  of  the  word 

1  Relation  de  las  Cosas  de  Yucatan,  page  160. 


70  INTRODUCTION. 

as  it  occurs  in  the  native  myths  of  Guatemala.1 
"  Chilan  Balam"  therefore,  is  not  a  proper  name, 
but  a  title,  and  in  ancient  times  designated  the 
priest  who  announced  the  will  of  the  gods  and 
explained  the  sacred  oracles.  This  accounts  for 
the  universality  of  the  name  and  the  sacredness 
of  its  associations. 

The  dates  of  the  books  which  have  come  down 
to  us  are  various.  One  of  them,  "The  Book  of 
Chilan  Balam  of  Mani,"  was  undoubtedly  com- 
posed not  later  than  1595,  as  is  proved  by  internal 
evidence.  Various  passages  in  the  works  of 
Landa,  Lizana,  Sanchez  Aguilar  and  Cogolludo — 
all  early  historians  of  Yucatan — prove  that  many 
of  these  native  manuscripts  existed  in  the  sixteenth 
century.  Several  rescripts  date  from  the  seven- 
teenth century — most  from  the  latter  half  of  the 
eighteenth. 

The  names  of  the  writers  are  generally  not 
given,  probably  because  the  books,  as  we  have 
them,  are  all  copies  of  older  manuscripts,  with 

1  The  Names  of  the  Gods  in  the  Kiche  Myths  of  Central  Ameri- 
ca. Proceedings  of  the  American  Philosophical  Society,  Vol. 
xix,  1881.  The  terminal  letter  in  both  these  words — "  chilan" 
"  balam" — may  be  either  "  n"  or  "  m,"  the  change  being  one  of 
dialect  and  local  pronunciation.  I  have  followed  the  older 
authorities  in  writing  "Chilan  Balam,"  the  modern  preferring 
"Chilam  Balam" 


MODERN    MAYA   MANUSCRIPTS.  71 

merely  the  occasional  addition  of  current  items  of 
note  by  the  copyist ;  as,  for  instance,  a  malignant 
epidemic  which  prevailed  in  the  peninsula  in  1673 
is  mentioned  as  a  present  occurrence  by  the  copy- 
ist of  "  The  Book  of  Chilan  Balam  of  Nabula." 

These  "  Books  of  Chilan  Balam"  are  the  princi- 
pal sources  from  which  Sefior  Pio  Perez  derived 
his  knowledge  of  the  ancient  Maya  system  of 
computing  time,  and  also  drew  what  he  published 
concerning  the  history  of  the  Mayas  before  the 
Conquest,  and  from  them  also  are  taken  the  various 
chronicles  which  I  present  in  the  present  volume. 

That  I  am  enabled  to  do  so  is  due  to  the  untir- 
ing researches  of  Dr.  Carl  Hermann  Berendt,  who 
visited  Yucatan  four  times,  in  order  to  study  the 
native  language,  to  examine  the  antiquities  of  the 
peninsula,  and  to  take  accurate  copies,  often  in  fac- 
simile, of  as  many  ancient  manuscripts  as  he  could 
discover.  After  his  death,  his  collection  came  into 
my  hands. 

The  task  of  deciphering  these  manuscripts  is  by 
no  means  a  light  one,  and  I  must  ask  in  advance 
for  considerable  indulgence  for  my  attempt. 
Words  and  phrases  are  used  which  are  not 
explained  in  the  dictionaries,  or,  if  explained,  are 
used  in  a  different  sense  from  that  now  current. 


72  INTRODUCTION. 

The  orthography  is  far  from  uniform,  each  syllable 
is  often  written  separately,  and  as  the  punctuation 
is  wholly  fanciful  or  entirely  absent,  the  separation 
of  words,  sentences  and  paragraphs  is  often  uncer- 
tain and  the  meaning  obscure. 

Another  class  of  documents  are  the  titles  to  the 
municipal  lands,  the  records  of  surveys,  etc.  I 
have  copies  of  several  of  these,  and  among  them 
was  found  the  history  of  the  Conquest,  by  Nakuk 
Pech,  which  I  publish.  It  was  added  to  the  survey 
of  his  town,  as  a  general  statement  of  his  rights 
and  defence  of  the  standing  of  his  family. 

My  translations  are  not  in  flowing  and  elegant 
language.  Had  they  been  so,  they  would  not 
have  represented  the  originals.  For  the  sake  of 
accuracy  I  have  not  hesitated  to  sacrifice  the  re- 
quirements of  English  composition. 

§  /0.  Grammars  and  Dictionaries  of  the  Language. 

The  learned  Yucatecan,  Canon  Crescencio 
Carillo  y  Ancona,  states  in  his  last  work  that  there 
have  been  written  thirteen  grammars  and  seven- 
teen dictionaries  of  the  Maya.1 

The  first  grammar  printed  was  that  of  Father 
Luis  de  Villalpando.  This  early  missionary  died 
in  1551  or  1552,  and  his  work  was  not  issued  until 

1  Historia  Antigua  de  Yucatan,  p.  123  (Merida,  1882). 


GRAMMARS    AND    DICTIONARIES.  73 

some  years  later.  Father  Juan  Coronel  also  gave 
a  short  Maya  grammar  to  the  press,  together 
with  a  Doctrina.  It  is  believed  that  copies  of  both 
of  these  are  preserved.  Beltran,  however,  ac- 
knowledges that  in  preparing  his  own  grammar 
he  has  never  seen  either  of  these  earlier 
works.1 

In  1 684,  the  Arte  de  la  Lengua  Maya,  composed 
by  Father  Gabriel  de  San  Buenaventura,  a  French 
Franciscan  stationed  in  Yucatan,  was  printed  in 
Mexico.2  Only  a  few  copies  of  this  work  are 
known.  It  has,  however,  been  reprinted,  though 
not  with  a  desirable  fidelity,  by  the  Abbe  Brasseur 
(de  Bourbourg),  in  the  second  volume  of  the 
reports  of  the  Mission  Scientifique  au  Mexique  et 
a  F  Amerique  Centrale,  Paris,  1870. 

The  leading  authority  on  Maya  grammar  is 
Father  Pedro  Beltran,  who  was  a  native  of  Yuca- 
tan, and  instructor  in  the  Maya  language  in  the 
convent  of  Merida  about  1 740.  He  was  thoroughly 
conversant  with  the  native  tongue,  and  his  Arte 

1  Arte  del  Idioma  Maya,  p.  242  (2d  ed). 

2  Arte  de  la  Lengua  Maya,  compuesto  por  el  R.  P.  Fr.  Gabriel 
de  San  Buenaventura  Predicador  y  difinidor  habitual  de  la  Pro- 
vincia  de  San  Joseph  de  Yucathan  del  Orden  de  N.  P.  S.  Fran- 
cisco.    Ano  de  1684.     Con  licencia;  En  Mexico,  por  la  Viuda  de 
Bernardo  Calderon,  410.  ?ag.  1-4,  leaves  5-41. 

F 


74  INTRODUCTION. 

was  reprinted  in  Merida,  in  1859,  as  the  best  work 
of  the  kind  which  had  been  produced.1 

The  eminent  antiquary,  Don  Juan  Pio  Perez 
contemplated  writing  a  Maya  grammar,  and  col- 
lected a  number  of  notes  for  that  purpose,2  as  did 
also  the  late  Dr.  Berendt,  but  neither  brought  his 
work  to  any  degree  of  completeness.  I  have  copies 
of  the  notes  left  by  both  these  diligent  students, 
as  also  both  editions  of  Beltran,  and  an  accurate 
MS.  copy  of  Buenaventura,  from  all  of  which  I 
have  derived  assistance  in  completing  the  present 
study. 

The  first  Maya  dictionary  printed  was  issued  in 
the  City  of  Mexico  in  1571.  It  was  published  as 
that  of  Father  Luis  de  Villalpando,  but  as  he  had 
then  been  dead  nearly  twenty  years,  it  was  prob- 
ably merely  based  upon  his  vocabulary.  It  was  in 
large  4to,  of  the  same  size  as  the  second  edition 
of  Molina's  Vocabulario  de  la  Lengiia  Mexicana. 
At  least  one  copy  of  it  is  known  to  be  in  existence. 

1  Arte  del  Idioma  Maya  reducido  a  succintas  reglas,  y  semi- 
lexicon   Yucateco  por   el  R.  P.  F.  Pedro   Beltran  de  Santa  Rosa 
Maria.     En   Mexico  por  la  Viuda  de  D.  Joseph  Bernardo   de 
Hogal.    Ano  de  1746.     8vo,  pp.  8,  1-188.     Segunda  edicion,  Me- 
rida de  Yucatan,  Imprenta  de  J.  D.  Espinosa.  Julio,  1859.     8vo, 
9  leaves,  pp.  242. 

2  Apuntes  para  una  Gramatica  Maya.    Por  Don  Juan  Pio  Perez, 
pp.  45-136.     MSS. 


GRAMMARS   AND    DICTIONARIES.  75 

For  more  than  three  centuries  no  other  dictionary 
was  put  to  press,  although  for  some  unexplained 
reason  that  of  Villalpando  was  unknown  in  Yuca- 
tan. At  length,  in  1877,  the  publication  was  com- 
pleted at  Merida,  of  the  Diccionario  de  la  Lengua 
Maya,  by  Don  Juan  Pio  Perez.1  It  contains  about 
20,000  words,  and  is  Maya-Spanish  only.  It  is  the 
result  of  a  conscientious  and  lifelong  study  of  the 
language,  and  a  work  of  great  merit.  The  deficien- 
cies it  presents  are,  that  it  does  not  give  the  princi- 
pal parts  of  the  verbs,  that  it  omits  or  does  not 
explain  correctly  many  old  terms  in  the  language, 
and  that  it  gives  very  few  examples  of  idioms  or 
phrases  showing  the  uses  of  words  and  the  con- 
struction of  sentences. 

I  can  say  little  in  praise  of  the  Vocabulaire 
Maya-Francais-Espagnole,  compiled  by  the  Abbe 
Brasseur  (de  Bourbourg),  and  printed  in  the 
second  volume  of  the  Report  of  the  Mission  Scien- 
tifique  au  Mexique  et  a  I1  Amerique  Centrale.  It 
contains  about  ten  thousand  words,  but  many  of 
these  are  drawn  from  doubtful  sources,  and  are 
incorrectly  given  ;  while  the  derivations  and  anal- 

1  Diccionario  de  la  Lengua  Maya,  por  D.  Juan  Pio  Perez.  Merida 
de  Yucatan.  Imprenta  literaria,  de  Juan  F.  Molina  Solis,  1866- 
1877.  Large  8vo,  two  cols.  pp.  i-xx,  1-437- 


76  INTRODUCTION. 

ogies  proposed  are  of  a  character  unknown  to  the 
science  of  language. 

Besides  the  above  and  various  vocabularies  of 
minor  interest,  I  have  made  use  of  three  manu- 
script dictionaries  of  the  first  importance,  which 
were  obtained  by  the  late  Dr.  Berendt.  They 
belonged  to  three  Franciscan  convents  which 
formerly  existed  in  Yucatan,  and  as  they  are  all 
anonymous,  I  shall  follow  Dr.  Berendt's  example, 
and  refer  to  them  by  the  names  of  the  convents  to 
which  they  belonged.  These  were  the  convent  of 
San  Francisco  in  Merida,  that  at  the  town  of  Ticul 
and  that  at  Motul. 

The  most  recent  of  these  is  that  of  the  convent 
of  Ticul.  It  bears  the  date  1690,  and  is  in  two 
parts,  Spanish-Maya  and  Maya-Spanish. 

The  Diccionario  del  Convento  de  San  Francisco 
de  Merida  bears  no  date,  but  in  the  opinion  of  the 
most  competent  scholars  who  have  examined  it, 
among  them  Senor  Pio  Perez,  it  is  older  than  that 
of  Ticul,  probably  by  half  a  century.  It  is  also  in 
two  parts,  which  have  evidently  been  prepared,  by 
different  hands. 

The  Diccionario  del  Convento  de  Motul  is  by  far 
the  most  valuable  of  the  three,  and  has  not  been 
known  to  Yucatecan  scholars.  A  copy  of  it  was 


GRAMMARS   AND    DICTIONARIES.  77 

picked  up  on  a  book  stall  in  the  City  of  Mexico  by 
the  Abbe  Brasseur,  and  sold  by  him  to  Mr.  John 
Carter  Brown,  of  Providence,  R.  I.  In  1864  this 
was  very  carefully  copied  by  Dr.  Berendt,  who  also 
made  extensive  additions  to  it  from  other  sources, 
indicating  such  by  the  use  of  inks  of  different 
colors.  This  copy,  in  three  large  quarto  volumes, 
in  all  counting  over  2500  pages,  is  that  which  I  now 
have,  and  have  found  of  indispensable  assistance 
in  solving  some  of  the  puzzles  presented  by  the 
ancient  texts  in  the  present  volume. 

The  particular  value  of  the  Diccionario  de  MotuL 
is  not  merely  the  richness  of  its  vocabulary  and  its 
numerous  examples  of  construction,  but  that  it 
presents  the  language  as  it  was  when  the  Span- 
iards first  arrived.  The  precise  date  of  its  com- 
pilation is  indeed  not  given,  but  the  author  speaks 
of  a  comet  which  he  saw  in  1577,  and  gives  other 
evidence  that  he  was  writing  in  the  first  genera- 
tion after  the  Conquest. 


THE  CHRONICLES. 


I.  THE  SERIES  OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Mani. 

II.  THE  SERIES  OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Tizimin. 

III.  THE  RECORD  OF  THE  COUNT  OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Chumayel. 

IV.  THE  MAYA  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Chumayel. 

V.  THE  CHIEF  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Chumayel. 


THE  CHRONICLES. 


The  chronicles  and  fragments  of  chronicles 
which  I  have  collected  here  are  all  taken  from  the 
various  "  Books  of  Chilan  Balam."  They  consti- 
tute about  all  that  remains  to  us,  so  far  as  I  know, 
of  the  ancient  history  of  the  peninsula.  There  are, 
indeed,  in  other  portions  of  these  "  Books  "  refer- 
ences to  historical  events  before  the  Conquest,  but 
no  other  consecutive  narrations  of  them. 

Except  the  one  given  first,  none  of  these  has 
ever  been  printed,  nor  even  translated  from  the 
Maya  into  any  European  language.  Whether 
they  corroborate  or  contradict  one  another,  it  is 
equally  important  for  American  archaeology  to 
have  them  preserved  and  presented  in  their  origi- 
nal form. 

It  does  not  come  within  my  present  purpose  to 
try  to  reconcile  the  discrepancies  between  them. 
I  am  furnishing  materials  for  history,  not  writing 
it,  and  my  chief  duty  is  to  observe  accuracy,  even 
at  the  risk  of  depreciating  the  value  of  the  docu- 
ments I  offer. 

81 


82  THE   CHRONICLES. 

I  have,  therefore,  followed  strictly  the  manu- 
scripts which  I  possess  in  fac-similes  of  the  origi- 
nals, and  when  I  believe  the  text  is  corrupt  or  in 
error,  I  have  suggested  apart  from  the  text  what 
I  suppose  to  be  the  needed  correction  to  the 
passage. 

In  the  notes  I  have  also  discussed  such  gram- 
matical or  historical  questions  as  have  occurred 
to  me  as  of  use  in  elucidating  the  text. 

There  will  be  found  considerable  repetition  in 
these  different  versions,  as  must  necessarily  be 
from  their  character,  if  they  have  a  claim  to  be 
authentic  records  ;  but  it  is  also  fair  to  add  that 
details  will  be  found  in  each  which  are  omitted  in 
the  others,  and  hence,  that  all  are  valuable. 

This  similarity  may  be  explained  by  two  suppo- 
sitions ;  either  they  are  copies  from  a  common 
original,  or  they  present  the  facts  they  narrate  in 
general  formulae  which  had  been  widely  adopted 
by  the  priests  for  committing  to  memory  their 
ancient  history.  The  differences  which  we  find  in 
them  preclude  the  former  hypothesis  except  as  it 
may  apply  to  the  first  two.  The  similarities  in 
the  others  I  believe  are  no  more  than  would  occur 
in  relating  the  same  incidents  which  had  been 
learned  through  fixed  forms  of  narration. 


THE   CHRONICLES.  83 

The  division  into  sections  I  have  made  for 
convenience  of  reference.  The  variants  I  have 
given  at  the  bottom  of  the  page  are  readings 
which  I  think  are  preferable  to  those  in  the  text, 
or  corrections  of  manifest  errors ;  but  I  have  en- 
deavored to  give  the  text,  just  as  it  is  in  the  best 
MSS.  I  have,  errors  and  all. 

It  is  not  my  purpose  to  enter  into  a  critical 
historical  analysis  of  these  chronicles.  But  a  few 
remarks  may  be  made  to  facilitate  their  examina- 
tion. 

Making  the  necessary  omissions  in  No.  II, 
which  I  point  out  in  the  prefatory  note  to  it,  it 
will  be  found  that  all  five  agree  tolerably  well  in 
the  length  of  time  they  embrace.  Nos.  Ill  and 
IV  begin  at  a  later  date  than  the  others,  but  coin- 
cide as  far  as  they  go. 

The  total  period  of  time,  from  the  earliest  date 
given,  to  the  settlement  of  the  country  by  the 
Spaniards,  is  71  katuns.  If  the  katun  is  estimated 
at  twenty  years,  this  equals  1420  years;  if  at 
twenty-four  years,  then  we  have  1704  years. 

All  the  native  writers  agree,  and  I  think,  in  spite 
of  the  contrary  statement  of  Bishop  Landa,  that 
we  may  look  upon  it  as  beyond  doubt,  that  the 
last  day  of  the  nth  katun  was  July  I5th,  1541. 


84  THE    CHRONICLES. 

Therefore  the  one  of  the  above  calculations  would 
carry  us  back  to  A.  D.  121,  the  other  to  B.  C.  173. 

The  chief  possibility  of  error  in  the  reckoning 
would  be  from  confusing  the  great  cycles  of  260 
(or  312)  years,  one  with  another,  and  assigning 
events  to  different  cycles  which  really  happened  in 
the  same.  This  would  increase  the  number  of  the 
cycles,  and  thus  extend  the  period  of  time  they 
appear  to  cover.  This  has  undoubtedly  been  done 
in  No.  II. 

According  to  the  reckoning  as  it  now  stands,  six 
complete  great  cycles  were  counted,  and  parts 
of  two  others,  so  that  the  native  at  the  time  of  the 
Conquest  would  have  had  eight  great  cycles  to 
distinguish  apart. 

I  have  not  found  any  clear  explanation  how  this 
was  accomplished.  We  do  not  even  know  what 
name  was  given  to  this  great  cycle,  nor  whether 
the  calendar  was  sufficiently  perfected  to  prevent 
confusion  in  dates  in  the  remote  past. 

I  find,  however,  two  passages  in  the  collection 
of  ancient  manuscripts,  which  I  have  before  re- 
ferred to  as  the  Codice  Perez,  which  seem  to  have 
a  bearing  on  this  point ;  but  as  the  text  is  some- 
what corrupt  and  several  of  the  expressions 


THE   CHRONICLES.  85 

archaic,  I  am  not  certain  that  I  catch  the  right 
meaning.     These  passages  are  as  follows: — 

U  hioil  lahun  ahau  u  DOCO!  hun  UUD  katun,  u  zut  tucaten  oxla- 
hunpiz  katun  oiban  tu  uichob  tu  pet  katun ;  la  hun  UUD  katun  u 
kaba  ca  bin  DOCOC  u'thanlae,  u  hoppol  tucaten;  bay  hoppci  ca 
Dib  lae  ca  tun  culac  u  yanal  katun  lae.  Cabin  DOCOC  uaxac  ahau 
lae  u  hoppol  tucaten  lae.  (Page  90.) 

U  hioil  Lahun  Ahau  u  DOCO!  u  nuppul  oxlahunpez  katun  oiban 
u  uichob  tu  pet  tzaton  lo  hun  (sic)  UUD  katun  u  kaba  ca  bin  DOCOC 
u  than  lae,  ca  tun  culac  u  yanal  katun  ca  bin  DOCOC  uaxac  Ahau 
lae  ;  hu  hoppol  tucaten  bay  hoppci  ca  Dib.  (Page  168.) 

Translation. 

At  the  last  of  the  tenth  ahau  katun  is  ended  one  doubling  of 
the  katun,  and  the  return  a  second  time  of  thirteen  katuns  is  writ- 
ten on  the  face  of  the  katun  circle  ;  one  doubling  of  the  katuns,  as 
it  is  called,  will  then  finish  its  course,  to  begin  again  ;  and  when  it 
begins,  it  is  written  that  another  katun  commences :  when  the 
eighth  katun  ends  it  begins  again  (i.  <?.,  to  count  with  this  eighth 
as  the  first  of  the  next  "  doubling"). 

At  the  last  of  the  tenth  Ahau  Katun  is  ended  the  joining  together 
of  thirteen  katuns  (which  is)  written  on  the  face  of  the  katun  circle ; 
one  doubling  of  the  katuns,  as  it  4s  called,  will  then  finish  its 
course,  and  another  katun  will  begin  and  will  end  as  the  eighth 
katun  ;  this  begins  a  second  time,  as  it  began  (at  first)  and  was 
then  written. 

In  other  words,  if  I  do  not  miss  the  writer's 
meaning,  the  repetitions  of  the  great  cycle  of  thirteen 
katuns  were  not  counted  from  either  of  its  termi- 
nals, to  wit,  the  thirteenth  or  the  second  katun, 
but  from  the  tenth  katun.  These  repetitions  were 


86  THE    CHRONICLES. 

called  uuj  katun,  the  doubling  or  foldings  over  of 
the  katuns,  and  they  were  inscribed  on  the  circle 
or  wheel  of  the  katuns  at  that  part  of  it  where  the 
tenth  katun  was  entered.  These  wheels  were 
called  u  pet  katun,  the  circle  of  the  katuns,  or  u 
met  katun,  the  wheel  of  the  katuns,  or  u  uazaklom 
katun,  the  return  of  the  katuns.  I  have  several 
copies  of  them,  and  one  is  given  in  Landa's  work, 
but  I  know  of  none  which  is  a  genuine  original, 
and,  therefore,  it  is  not  surprising  that  I  do  not  find 
on  any  of  them  the  signs  referred  to  adjacent  to 
the  tenth  katun. 

For  the  convenience  of  the  reader  I  have  drawn 
up  the  following  chronological  table  of  the  events 
referred  to  in  the  Chronicles,  arranging  them 
under  the  Great  Cycles  and  Katuns  to  which  they 
would  belong  were  the  former  numbered  accord- 
ing to  the  regular  sequence  given  on  page  59.  I 
have  also  inserted  the  katuns  which  were  omitted 
by  the  native  chroniclers,  but  which,  according  to 
that  sequence,  are  necessary  in  order  to  complete 
their  records  in  accordance  with  the  theory  of  the 
Maya  calendar.  The  references  in  Roman  num- 
erals are  to  the  different  chronicles. 


THE    CHRONICLES.  87 

SYNOPSIS   OF    MAYA   CHRONOLOGY. 
Great  Cycle.     Katun. 

I.  8    They  leave  Nonoual  (I.) 

6 
4 

2 

II.  13    They  arrive  at  Chacnouitan  (I.) 

ii 

9 
7 
5 
3 
I 

12 
10 

8     Chichen  Itza  heard  of  (II.) 

6    Bacalar  and  Chichen  Itza  discovered  (I,  II, 

III.) 

4    Ahmekat  Tutulxiu  arrives  II  ?,  II.) 
2 
III.  13     Pop  first  counted  (i.  e.  calendar  arranged)  (II, 

III.) 
1 1     Remove  to  Chichen  Itza  (I.) 

9 

7 
5 
3 

I     Abandon  Chichen  Itza ;  remove  to  Champo- 
ton  (I,  II.) 

12 

10    Abandon  Chichen  Itza  ;  remove  to  Champo- 

ton  (III.) 
8 

6    Champoton  taken  (I,  II.) 
4    Champoton  taken  (ill.) 
2 

IV.  13 

ii 

9 

7 
5 
3 

i 

12 

IO 

8    Champoton  abandoned  (I,  II,  III.) 
6    The  Itzas  houseless  (I.  II,   III.)      The  well 
dressed"  driven  out  (IV.) 


THE   CHRONICLES. 

4  Return  to  Chichen  Itza  (I,  II.) 

2  Uxmal  founded  (I.)  The  League  in  Maya- 
pan  begins  (I.) 

V.  13    Mayapan  founded  (V.) 

ii 

9 
7 

5  Chichen    Itza  destroyed  by  Kinich   Kakmo 

(IV.) 

3 

i     The  last  of  the  Itzas  leave  Chichen  Itza  (IV.) 
12 

10  Uxmal  founded  (II.) 

8  Plot  of  or  against  Hunac  Ceel  (I,  II,  III.) 
Zaclactun  Mayapan  founded  (IV.)  Cha- 
kanputun  burned  (IV.) 

6  War  with  Ulmil  (I.) 

4  The  land  of  Mayapan  seized  (II,  III.) 
2 

VI.  13 

1 1  Mayapan  attacked  by  Itzas  under  Ulmil  and 

depopulated  by  foreigners  (I.) 
9 
7 

5  Naked  cannibals  came  (IV.) 

3 

1  Tancah  Mayapan  destroyed  (IV.) 
12 

10 

8  Mayapan  finally  destroyed  (I,  II,  III,  V.) 

6  The  Maya  league  ended  (V.) 
4  The  pestilence  (II,  III,  IV.) 

2  Spaniards   first  seen  (I,  II.)     Smallpox(IIL) 
VII.            13    Ahpula  died  (I,  II,  III.)     The  pestilence  (I.) 

ii     Spaniards  arrive  (I,  II,  III,  IV,  V.)     Ahpula 
died  (IV.) 


I.   THE  SERIES  OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Mani. 


The  first  chronicle  which  I  present  is  the  only 
one  which  has  been  heretofore  published.  On 
account  of  its  comparative  fullness  it  deserves 
especial  attention.  It  is  taken  from  the  Book  of 
Chilan  Balam  of  the  town  of  Mani. 

This  town,  according  to  a  tradition  preserved  by 
Herrera,  was  founded  after  the  destruction  of 
Mayapan,  and,  therefore,  not  more  than  seventy 
years  before  the  arrival  of  the  Spaniards.  Maya- 
pan  was  destroyed  in  consequence  of  a  violent 
feud  between  the  two  powerful  families  who  jointly 
ruled  there,  the  Cocoms  and  the  Xius  or  Tutul 
Xius.  The  latter,  having  slain  all  members  of  the 
Cocom  family  to  be  found  in  the  city,  deserted  its 
site  and  removed  south  about  fifteen  miles,  and 
there  established  as  their  capital  a  city  to  which 
they  gave  the  name  Mani,  "which  means  'it  is  past,' 
as  if  to  say  'let  us  start  anew.'  "' 

1  "  No  lo  pudiendo  sufrir  los  otros  Senores,  se  conjuraron  con  el 
Sefior  de  los  Tutuxius,  i  acudiendo  en  Dia  senalado  a  la  Casa  del 
Senor  Cocom,  le  mataron  con  sus  Hijos,  salvo  uno,  que  estaba 

G  89 


90  THE    CHRONICLES. 

At  the  time  of  the  Conquest  the  reigning  chief 
oftheTutulxius  was  friendly  to  the  Spaniards,  and 
voluntarily  submitted  to  their  rule,  as  we  are  in- 
formed with  much  minuteness  of  detail  by  the 
historian  Cogolludo.1  We  may  reasonably  sup- 
pose, therefore,  that  this  chronicle  was  brought 
from  Mayapan  in  the  "  Books  of  Science,"  which 
Herrera  refers  to  as  esteemed  their  greatest  trea- 
sure by  the  chiefs  who  broke  up  their  ancient  con- 
federation when  Mayapan  was  deserted.  Hence 
the  records  ran  a  better  chance  of  being  preserved 
in  this  province  than  in  those  which  were  deso- 
lated by  war.  As  I  have  already  said  (page  65) 
a  large  number  were  destroyed  precisely  at  Mani 
by  Bishop  Landa,  in  1562. 

I  find  among  the  memoranda  of  Dr.  Berendt 

ausente,  i  le  saquearon  la  Casa,  i  le  tomaron  sus  Heredades,  i 
desamparon  la  Ciudad  [de  Mayapan],  deseando  cada  Senor 
vivir  en  libertad  en  sus  Pueblos,  al  cabo  de  quinientos  Anos,  que 
se  fundo,  en  la  qual  havian  vivido  con  mucha  Policia ;  i  havria 
que  se  despoblo,  segun  la  cuenta  de  los  Indies,  hasta  que  llegaron 
los  Castellanos  a  Yucatan,  setenta  Anos.  Cada  Senor  procuro  de 
llevar  los  mas  Libros  de  sus  Ciencias,  que  pudo,  a  su  Tierra, 
adonde  hicieron  Templos ;  i  esta  es  la  principal  causa  de  los 
muchos  Edificios,  que  hai  en  Yucatan.  Siguio  toda  su  gente 
Ahxiui,  Senor  de  los  Tutuxius,  i  poblo  en  Mani,  que  quiere  decir, 
ia  paso  ;  como  si  dixese,  hagamos  Libro  nuevo ;  i  de  tal  manera 
poblaron  sus  Pueblos,  que  hicieron  una  gran  Provincia,  que  se 
llama  oi  dia,  Tutuxiu."  Herrera,  Historia  de  las  Indias  Occiden- 
tales,  Dec.  iv,  Lib.  x,  caps,  n,  in. 

1  Historia  de  Yucatan,  Lib.  in,  cap.  vi. 


THE   SERIES   OF   THE    KATUNS.  91 

reference  to  four  "  Books  of  Chilan  Balam,"  of 
Mani.  These  dated  from  1689,  1697,  1755  and 
1761,  respectively,  but  I  have  not  learned  from 
which  of  these  Pio  Perez  extracted  the  chronicles 
he  gave  Mr.  John  L.  Stephens.  Dr.  Berendt  adds 
that  it  was  from  one  which  was  in  possession  of  a 
native  schoolmaster  of  Mani,  who,  having  the  sur- 
name Balam,  claimed  to  be  descended  from  the 
original  Chilan  Balam  ! ' 

The  first  publication  of  the  document  was  in  the 
Appendix  to  the  second  volume  of  Mr.  Stephens' 
Incidents  of  Travel  in  Yucatan  (New  York,  1843). 
It  included  the  original  Maya  text,  with  a  not  very 
accurate  translation  into  English  of  Pio  Perez's 
rendering  of  the  Maya.  From  Mr.  Stephen's  vol- 
ume, the  document  has  been  copied  into  various 
publications  in  Mexico,  Yucatan  and  Europe. 

1 1  quote  Dr.  Berendt's  words  .  "  Los  datos  historicos  que  pub- 
lico  Stephens  en  el  Apendice  de  su  obra  fueron  extractados  de  tal 
libro  de  Chilam  Balam  en  poder  de  un  Indio  de  Mani,  maestro  de 
escuela,  que  por  tener  el  mismo  apelido  Balam  pretendio  ser 
descendiente  del  sacerdote  de  los  Mayas  que  llego  a  padrinar  esta 
clase  de  escritos."  Chilam  Balam,  Articulos  y  Fragmentos  en 
Lengua  Maya  MSS.,  Advertencia,  p.  vil. 

I  have  also  in  my  collection  a  manuscript  copy  of  what  Yuca- 
tecan  scholars  call  the  Codice  Perez,  a  mass  of  materials  copied  by 
Senor  Pio  Perez,  among  them  this  chronicle.  The  following  is 
his  own  note  at  its  close  : — 

"  Hasta  aqui  termina  el  libro  titulado  Chilambalam  que  se  con- 
serva  en  el  Pueblo  de  Mani  en  poder  del  maestro  de  Capilla." 


92  THE    CHRONICLES. 

The  other  attempt  at  an  independent  transla- 
tion was  that  of  the  Abbe  Brasseur  (de  Bour- 
bourg),  published  at  Paris  in  1864,  in  the  same 
volume  with  Landa's  Relation  de  las  Cosas  de 
Yucatan.  The  text  he  took  from  Stephens'  book, 
errors  and  omissions  included,  and  his  translation 
is  entirely  based  on  the  English  one,  as  he  evi- 
dently did  not  have  access  to  the  original  Spanish 
of  Pio  Perez. 

The  most  important  recent  study  of  the  subject 
has  been  made  by  Dr.  Valentini,  who  published 
the  notes  of  Pio  Perez  on  his  translation,  and  gave 
,a  general  re-examination  of  ancient  Maya  history, 
with  a  great  deal  of  sagacity  and  a  large  acquaint- 
ance with  the  related  Spanish  literature.1  He  is, 
however,  in  error  in  stating  that  he  was  the  first  to 
publish  the  notes  of  Perez,  as  they  had  previously 
been  printed  in  a  work  by  Canon  Carrillo.2 

Much  use  of  this  chronicle  has  been  made  by  the 
recent  historians  of  Yucatan,  Don  Eligio  Ancona 

1  The  Katunes  of  Maya  History,  A  Chapter  in  the  Early  Chro- 
nology of  Central  America,  with  special  reference  to  the  Pio  Perez 
Manuscripts.      By  Philip  J.  J.  Valentini,  Ph.  D.      Proceedings  of 
the  American   Antiquarian    Society,    1879.     (Worcester,    Mass. 
Press  of  Charles  Hamilton,  1880).   The  reprint  is  60  pages,  octavo. 

2  Crescencio    Carrillo,  Manual  de-  Historia  y  Geografia  de  la 
Peninsula  de  Yucatan,^.  16-27.     (12010:  Merida  de  Yucatan  ; 
imprenta  de  J.  D.  Espinosa  e  Hijos.) 


THE   SERIES   OF  THE   KATUNS.  93 

and  the  Canon  Crescendo  Carrillo  y  Ancona ;  but 
I  am  surprised  to  find  that  they  have  depended 
entirely  on  the  previous  labors  of  Pio  Perez,  Ste- 
phens and  Brasseur,  and  have  made  no  attempt  to 
verify  or  extend  them. 

Dr.  Berendt,  although  earnestly  devoted  to  col- 
lecting and  copying  these  records  did  not,  as  Dr. 
Valentini  observes,  ever  attempt  a  translation  of 
any  of  them. 

No  hint  is  given  as  to  the  author  of  the  docu- 
ment, nor  do  we  know  from  what  sources  he 
derived  his  information.  It  has  been  plausibly 
suggested  that  it  was  an  epitome  of  the  history  of 
their  nations,  which  was  learned  by  heart  and 
handed  down  from  master  to  disciple,  and  which 
served  as  a  verbal  key  to  the  interpretation  of  the 
painted  and  sculptured  records,  and  to  the  "  katun 
stones"  which  were  erected  at  the  expiration  of 
each  cycle  and  inscribed  with  the  principal  events 
which  had  transpired  in  it. 

The  Abbe  Brasseur  placed  at  the  head  of  his 
edition  of  this  chronicle  the  title,  in  Maya: — 

"  LELO  LAI  U  TZOLAN  KATUNIL   TI  MAYAB," 

which  he  translates — 

"SERIES  DES  EPOQUES  DE  L'HISTOIRE  MAYA." 
This  is  an  invention  of  the  learned  antiquary. 


94  THE    CHRONICLES. 

There  is  no  such  nor  any  other  title  to  the  origi- 
nal. It  is  simply  called  in  the  first  line  u  tzolan 
kat^m,  the  arrangement  or  order  of  the  katuns. 
The  word  tzolan  is  a  verbal  noun,  the  past  parti- 
ciple of  the  passive  voice  of  tzol,  which  means  to 
put  in  order,  to  arrange,  and  is  in  the  genitive  of 
the  thing  possessed,  as  indicated  by  the  pronoun  u. 
Literally,  the  phrase  reads,  "  their  arrangement 
(the)  katuns." 


TEXT. 


1.  Lai   u   tzolan   katun  lukci  ti   cab  ti  yotoch 
Nonoual   cante  anilo  Tutulxiu  ti  chikin  Zuiua  u 
luumil  u  talelob  Tulapan  'chiconahthan. 

2.  Cante  bin  ti   katun  lie  u  ximbalob  ca  uliob 
uaye   yetel  Holon  Chantepeuh  yetel  u  cuchulob. 
Ca  hokiob  ti  petene  uaxac  ahau  bin  yan  cuchi  uac 
ahau,  can   ahau,  cabil    ahau,  cankal   haab   catac 
hunppel   haab,  tumen    hun   piztun  oxlahun  ahau 
cuchie,  ca  uliob  uay  ti  petene,  cankal  haab  catac 
hunppel  haab,  tu  pakteil,  yetel  cu  ximbalob  lukci 
tu  luumilob  ca  talob  uay  ti  petene  Chacnouitan 
lae ;  uanoillaeSi       81. 

3.  Uaxac   ahau,  uac   ahau ;  cabil   ahau   kuchci 
chacnouitan   Ahmekat   Tutulxiu  ;    hunppel    haab 
minan  ti  hokal  haab  cuchi  yanob  chacnouitan  lae ; 
lai  u  habil  lae       99  anos. 

4.  Laitun  uchci  u  chicpahal  tzucubte  Ziyan  caan 
lae  Bakhalal ;  can  ahau,  cabil  ahau,  oxlahun  ahau, 
oxkal  haab  cu   tepalob  Ziyan  caan  ca  emob  uay 

1  chichcunahthan. 

95 


96  THE    CHRONICLES. 

lae ;  lai  u  habil  cu  tepalob  Bakhalal  z  chuulte  laitun 
chicpahci  Chichen  Itza  lae    60  anos. 

5.  Buluc  ahau,  bolon  ahau,  uuc  ahau,  ho  ahau, 
ox  ahau,  hun  ahau,  uackal  haab,  cu  tepalob  Chichen 
Itzaa,  ca  paxi  Chichen  Itza,  ca  binob  cahtal  Chan- 
putun,  ti  yanhi  u  yotochob  ah  Itzaob  kuyan   uin- 
cob  lae  ;  lay  u  habil  lae  1 20. 

6.  Uac  ahau  chucuc  u  luumil  Chanputun.     Can 
ahau,  cabil  ahau,  oxlahun  ahau,  buluc  ahau,  bolon 
ahau,  uuc  ahau,  ho  ahau,  ox  ahau,  hun  ahau,  lahca 
ahau,  lahun  ahau,  uaxac  ahau  paxci  Chanputun  ; 
oxlahunkal  haab  cu  tepalob  Chanputun   tumenel 
Ytza  uinicob  ca  talob  u  tzac  le  u  yotochob  tu  eaten  ; 
laixtun    u    katunil    binciob   ah  Itzaob  yalan  che, 
yalan  2  aban,  yalan  ak  ti  numyaob  lae ;  lai  u  habil 
cu  3xinbal   lae  260. 

7.  Uac  ahau,  can  ahau,  cakal  haab,  ca  talob  u 
heoob  yotoch  tu  eaten  ca  tu  zatahob  chakanputun ; 
lay  u  habil  lae  40. 

8.  Lai  u  katunil  cabil  ahau  u  heocicab  Ahcuitok 
Tutulxiu  Uxmal ;  cabil  ahau,  oxlahun  ahau,  buluc 
ahau,  bolon  ahau,  uuc  ahau,  ho  ahau,  ox  ahau,  hun 
ahau,  lahca  ahau,  lahun  ahau  ;  lahun  kal  haab  cu 
tepalob  yetel  u  halach  uinicil  chichen  Itza  yetel 
Mayalpan  ;  lai  u  habil  lae 200. 

1  uchuc.  2  haban.  3  ximbal. 


THE   SERIES   OF   THE   KATUNS.  97 

9.  Lai  u  katunil    buluc  ahau  bolon   ahau  uuc 
ahau,  uaxac  ahau,  paxci  u  halach  uinicil  Chichen 
Itzaa  tumenel  u   kebanthan  Hunac  eel ;    ca  uch 
ti  Chacxibchac  Chichen  Itzaa  tu  kebanthan  Hunac 
eel  u  halach  uinicil  Mayalpan  ich  paae.     Cankal 
haab  catac   lahunpiz    haab,  tu    lahun  tun,  uaxac 
ahau  cuchie  lai  u  habil  paxci  tumenel  Ahzinteyut 
chan  yetel  Tzuntecum,  yetel  Taxcal,  yetel  Pan- 
temit,  Xuchueuet  yetel  Ytzcuat,  yetel  Kakaltecat; 
lai  u  kaba  uiniclob  lae  uuctulob  ah  Mayelpanob 
lae  90. 

10.  Laili  u  katunil  uaxac  ahau  lai  ca  binob  u 
paa  ah  Ulmil  ahau  tumenel  u  uahal  uahoob  yetel 
ah  Itzmal    ulil    ahau    lae  oxlahun  UUD    u    katun- 
ilob   ca    paxob   tumen    Hunac    eel ;    tumenel    u 
oabal  u  natob  ;  uac  ahau  ca  ooci  hunkal  haab  catac 
canlahun  pizi ;  lai  u  habil  cu  'xinbal  34. 

11.  Uac  ahau,  can   ahau,  cabil   ahau,  oxlahun 
ahau,  buluc  ahau  chucuc  u  luumil  ich  paa  Mayapan, 
tumenel  u  pach  tulum,  tumenel  multepal  ich  cah 
Mayalpan,    tumenel    Ytza    uinicob    yetel  Ulmil 
ahau    lae,    cankal    haab    catac     oxppel     haab ; 
yocol  buluc  ahau  cuchi  paxci  Mayalpan  tumenel 
ahuitzil  DU!  tan  cah  Mayapan       83. 

1 2.  Uaxac  ahau  lai  paxci  Mayapan ;  lay  u  katunil 

1  ximbal. 


98  THE    CHRONICLES. 

uac  ahau,  can  ahau,  cabil  ahau,  lai  haab,  cu  ximbal 
ca  yax  mani  espanoles  u  yax  ulci  caa  luumi 
Yucatan  tzucubte  lae  oxkal  haab  paxac  ichpaa 
cuchie  60. 

13.  Oxlahun  ahau,  buluc  ahau  uchci   mayacimil 
ich  paa  yetel  nohkakil;  oxlahun  ahau  cimci  Ahpula; 
uacppel  haab  u   binel  ma  oococ  u  xocol  oxlahun 
ahau  cuchie  ;  ti  yanil  u  xocol  haab  ti  lakin  cuchie, 
canil  kan  cumlahi  pop,  tu  holhunzip  catac  oxppeli, 
bolon  imix  u  kinil  lai  cimci  Ahpula  ;  laytun  afio  cu 
ximbal  cuchi  lae  ca  oheltab  lai  u  xoc  numeroil  anos 
lae  1536  anos  cuchie,  oxkal  haab  paxac  ichpa  cuchi 
lae. 

14.  LailL  ma  DOCOC  u  xocol  buluc  ahau  lae  lai 
ulci  espanoles  kul  uincob  ti  lakin,  u  talob  ca  uliob 
uay  tac  luumil  lae  ;  bolon  ahau  hoppci  cristianoil  ; 
uchci  caputzihil  ;  laili  ichil  u  katunil  lae  ulci  yax 
obispo  Toroba  u  kaba;   heix  ano  cu  ximbal  uchie 

1544- 

15.  Yan  cuchi  uuc  ahau   cimci  yax  obispo   de 
landa  ;  ychil  u  katunil  ho  ahau  ca  yan  cahi  padre 
manii  lai  ano  lae        -       -      - 


1  6.  Lai  ano  cu  ximbal  ca  cahi  padre  yok  haa 

1552. 

1  7.  Lai  ano  cu  ximbal  ca  uli  Oidor  la  ca  paki  Es- 
pital  1559. 


THE   SERIES   OF   THE   KATUNS.  99 

1  8.  Lai  ano  cu  ximbal  ca  kuchi  Doctor  Quijada 
yax  gobor  uaye  1560. 

1  9.  Lai  ano  cu  ximbal  ca  uchci  chuitab  lae 

1562. 

20.  Lai  ano  cu  ximbal  ca  uli  Mariscal  gobor  ca 
betab  '  thulub 


21.  Lai  ano  cu  ximbal  ca  uchci  nohkakil  lae 

1609. 

22.  Lai  ano  cu  ximbal  ca  hichiucal  kaxob    1610. 

23.  Lai  ano  cu  ximbal  ca  oibtah  cah  tumenel 
Juez  Diego  Pareja  1  61  1  . 

1  chulub. 


TRANSLATION. 


1.  This  is  the  arrangement  of  the  katuns  since 
the   departure  was  made  from  the  land,  from  the 
house    Nonoual,  where   were  the    four  Tutulxiu, 
from  Zuiva  at  the  west ;  they  came  from  the  land 
Tulapan,  having  formed  a  league. 

2.  Four  katuns  had  passed  in  which  they  jour- 
neyed when  they  arrived  here  with  Holon  Chante- 
peuh  and  his  followers.    When  they  set  out  for  this 
country  it  was  the  eighth  ahau.     The  sixth  ahau, 
the   fourth   ahau,%the  second  ahau  (passed),  four 
score  years  and  one  year,  for  it  was  the  first  year 
of  the  thirteenth  ahau  when  they  arrived  here  in 
this  country;  four  score  years  and  one  year  in  all 
had  passed  since  they  departed   from    the    land 
and   came   here,    to   the    province   Chacnouitan. 
These  were  years  81. 

3.  The  eighth  ahau,  the  sixth  ahau  ;  in  the  second 
ahau  Ahmekat  Tutulxiu  arrived  at  Chacnouitan  ; 
they  were  in  Chacnouitan  five  score  years  lack- 
ing one  year  ;  these  were  years  99. 

4.  Then  took  place    the  discovery  of  the  pro- 

100 


THE    SERIES   OF   THE    KATUNS.  101 

vince  Ziyan  caan  or  Bakhalal ;  the  fourth  ahau, 
the  second  ahau,  the  thirteenth  ahau,  three  score 
years  they  ruled  Ziyan  caan  when  they  descended 
here :  in  these  years  that  they  ruled  Bakhalal  it 
occurred  then  that  Chichen  Itza  was  discovered. 
60  years. 

5.  The  eleventh  ahau,  the  ninth  ahau,  the  seventh 
ahau,  the  fifth  ahau,  the  third  ahau,  the  first  ahau, 
six  score  years,  they  ruled  at  Chichen  Itza ;  then 
they  abandoned   Chichen  Itza  and  went  to  live  at 
Chanputun  ;  there   those  of  Itza,  holy  men,  had 
their  houses  ;  these  were  years  1 20. 

6.  In  the  sixth  ahau  the  land  of  Chanputun  was 
seized.     The   fourth   ahau,  the  second  ahau,  the 
thirteenth  ahau,  the  eleventh  ahau,  the  ninth  ahau, 
the  seventh  ahau,  the  fifth  ahau,  the  third  ahau, 
the  first  ahau,  the  twelfth  ahau,  the  tenth  ahau  ; 
the  eighth  ahau  Chanputun  was  abandoned  ;  thir- 
teen score  years  Chanputun  was  ruled  by  the  Itza 
men  when  they  came  in  search  of  their  houses  a 
second  time ;  in    this    katun    those  of  Itza  were 
under  the    trees,   under  the  boughs,   under   the 
branches,  to  their  sorrow  ;  the  years  that  passed 
were  260. 

7.  The  sixth  ahau,  the  fourth  ahau,  two   score 
years,  (had  passed)  when  they  came   and   estab- 


102  THE    CHRONICLES. 

lished  their  houses  a  second  time,  and  they  lost 
Chakanputun  ;  these  were  years  40. 

8.  In  the  katun  the  second  ahau  Ahcuitok  Tu- 
tulxiu  founded  (the   city  of)  Uxmal ;  the    second 
ahau,  the    thirteenth  ahau,  the  eleventh  ahau,  the 
ninth  ahau,  the    seventh  ahau,  the  fifth  ahau,  the 
third   ahau,  the  first  ahau,  the  twelfth  ahau,  the 
tenth   ahau  ;  ten   score  years  they  ruled  wjth  the 
governor  of  Chichen  Ytza  and  Mayapan ;    these 
were  years  200. 

9.  Then  were  the  katuns  eleventh  ahau,  ninth 
ahau,  sixth  ahau  ;  in  the  eighth  ahau  the  governor 
of  Chichen  Itza  was  driven  out  on  account  of  his 
plotting  against  Hunac  Eel ;  and  this  happened 
to  Chac  Xib  Chac  of  Chichen  Itza  on  account  of 
his  plotting  against   Hunac  Eel  the  governor  of 
Mayapan,  the  fortress.     Four  score  years  and  ten 
years,  and  it  was  the  tenth  year  of  the  eighth  ahau 
that  it  was  depopulated  by  Ah   Zinteyut  Chan, 
with  Tzuntecum,  and  Taxcal,  and  Pantemit,  Xu- 
chueuet  and  Ytzcuat  and  Kakaltecat :  these  were 
the   names  of  the  seven  men  of  Mayapan        90. 

10.  In  this  eighth  ahau  they  went  to  the  fortress 
of  the  ruler   of  Ulmil  on  account  of  his  banquet 
to  Ulil  ruler  of  Itzmal ;  they  were  thirteen  divi- 
sions of  warriors  when  they  were  dispersed  by 


THE   SERIES   OF   THE    KATUNS.  103 

Hunac  Eel,  in  order  that  they  might  know  what 
was  to  be  given  ;  in  the  sixth  ahau  it  ended,  one 
score  years  and  fourteen  ;  the  years  that  passed 
were  34. 

1 1.  The  sixth  ahau,  the  fourth  ahau,  the  second 
ahau,    the   thirteenth   ahau,  the    eleventh    ahau ; 
then  was  invaded  the  land  of  the  fortress  of  Maya- 
pan  by  the  men  of  Itza  and  their  ruler  Ulmil  -on 
account  of  the  seizure  of  the  castle  by  the  joint 
government  in  the  city  of  Mayapan ;  four  score 
years  and   three  years  ;  the    eleventh  ahau  had 
entered  when  Mayapan  was  depopulated  by  for- 
eigners from  the  mountains  in  the   midst  of  the 
city  of  Mayapan  83. 

12.  In  the  eighth  ahau  Mayapan  was  depopula- 
ted ;  then  were  the  sixth  ahau,  the  fourth  ahau,  the 
second  ahau ;  during  this  year  the  Spaniards  first 
passed  and  first  came  to  this  land  the  province  of 
Yucatan,  sixty  years  after  the  fortress  was  depop- 
ulated.       60. 

13.  The  thirteenth  ahau  ;  the  eleventh  ahau  took 
place  the  pestilence   in    the    fortresses   and   the 
smallpox;    in    the  thirteenth  ahau    Ahpula  died; 
for   six  years  the   count  of  the  thirteenth  ahau 
will  not  be  ended ;  the  count    of  the  year  was 
toward  the  East,  the  month  Pop  began  with  (the 


104  THE    CHRONICLES. 

day)  fourth  Kan  ;  the  eighteenth  day  of  the  month 
Zip  (that  is),  9  Imix,  was  the  day  on  which  Ahpula 
died  ;  and  that  the  count  may  be  known  in  num- 
bers and  years  it  was  the  year  1536,  sixty  years 
after  the  fortress  was  destroyed. 

14.  The   count  of  the  eleventh  ahau   was  not 
ended  when  the  Spaniards,  mighty  men,  arrived 
from  the  east ;  they  came,  they  arrived  here  in  this 
land;  the  ninth  ahau  Christianity  began;  baptism 
took  place  ;  also  in  this  katun  came  the  first  bishop 
Toroba  by  name;  this  was  the  year  1544. 

15.  In  the  seventh  ahau  died  the  first  bishop  de 
Landa;  in  the  fifth  katun  the  Fathers  first  settled 
at  Mani,  in  the  year  1550. 

1 6.  As  this  year  was  passing  the  fathers  settled 
upon  the  water  1552 

1 7.  As  this  year  was  passing  the  auditor  came 
and  the  hospital  was  built       J559 

1 8.  As  this  year  was  passing  the  first  governor 
Dr.  Quijada,  arrived  here      —      1560 

19.  As  this  year  was  passing-  the  hanging  took 
place  1562 

20.  As  this  year  was  passing  the  Governor  Mar- 
shall came  and  built  the  reservoirs     1563 

21.  As  this  year  was  passing  the  smallpox  oc- 
curred        1609 


THE    SERIES   OF   THE    KATUNS.  105 

22.  As  this  year  was  passing  those  of  Tekax 
were  hanged  1610 

23.  As  this  year  was  passing  the  towns  were 
written  down  by  Judge  Diego  Pareja  161 1 


NOTES. 


i.  The  introductory  paragraph  is  not  less  obscure  in 
construction  than  it  is  important  in  its  historical  statements, 
and  I  shall  give  it,  therefore,  a  particularly  careful  analysis. 

I  have  already  explained  the  term  u.tzolan  katun;  lukci  is 
the  aorist  of  lukul,  which  forms  regularly  luki,  but  the  mu- 
tation to  d  is  used  when  the  meaning  since  or  after  that  is  to 
be  conveyed  ;  asBeltran  says,  "  cuando  el  verbo  traeestos  ro- 
mances, despues  que  d  desde  que,  como  este  romance ;  despues 
que  murio  mi  padre,  estoy  triste  :  dmd  in  yume,  okomuol" 
(Arte  del  Idioma  Maya,  p.  61).  cab  means  country  or  place, 
in  the  sense  of  residence,  whereas  luum,  used  in  the  same 
paragraph,  is  land  or  earth,  in  the  general  sense.  The  Dice,  de 
Motulsays  :  "cab,  pueblo  d  region;  in  cab,  mi  pueblo,  don- 
de  yo  soy  natural."  yotoch  is  a  compound  of  the  possessive 
pronoun  u,  his  or  their,  and  otoch,  the  word  for  house  when 
it  is  indicated  whose  house  it  is ;  otherwise  na  is  used  ;  otoch 
is  probably  allied  to  och  a  verbal  root  signifying  to  give  food 
to,  the  house  being  looked  upon  as  specifically  the  place 
where  meals  are  prepared. 

The  word  cante  is  translated  by  Perez  and  Brasseur  a.?,  four, 
and  applied  to  the  Tutulxiu,  while  the  intervening  word  anilo 
is  not  translated  by  either ;  cante  is  no  doubt  the  numeral 
four  with  the  numeral  particle  te  suffixed.  But  here  a  serious 
difficulty  arises.  According  to  all  the  grammars  and  dic- 
tionaries the  particle  te  is  never  used  for  counting  persons, 

106 


THE   SERIES   OF   THE    KATUNS.  107 

but  only  "years,  months,  days  (periods  of  time),  leagues, 
cacao,  eggs  and  gourds."  Moreover,  what  is  anilof  We 
have,  indeed,  the  form  tenilo,  I  am  that  one,  from  the  par- 
ticle /(Buenaventura,  Arte de  laLengua  Jlfaya,fo\.  27,  verso); 
and  we  might  have  yanilo,  they  are  those.  But  this  necessi- 
tates a  change  in  the  text,  and  if  that  has  to  be  done  I  should 
prefer  to  suppose  that  anilo  was  a  mistake  of  the  copyist,  and 
that  we  should  read  katun  or  katunile.  This  would  reconcile 
the  numeral  particle  and  would  do  away  with  the  four 
Tutulxius,  of  whom  we  hear  nothing  afterwards. 

chikin,  the  West,  literally,  that  which  bites  or  eats  the  sun, 
from  chi,  the  mouth,  and,  as  a  verb,  to  bite.  An  eclipse  is 
called  in  Maya  chibal  kin,  the  sun  bitten ;  //'  chikin,  toward 
the  West. 

talelob,  plural  form  of  tal  or  talel,   to  come  to,  to  go  from. 

chiconahthan  is  not  translated  by  either  Pio  Perez  or  Bras- 
seur,  nor  in  that  precise  form  has  it  any  meaning.  I  take  it, 
however,  to  be  a  faulty  orthography  for  chichcunahthan  which 
means  to  support  that  which  another  says,  hence,  to  agree 
with,  to  act  in  concert  with  ;  "chichcunah  u  thanil,  having 
renewed  the  agreement"  (Dicdonario  de  Ticul}.  It  refers  to 
an  agreement  entered  into  by  the  different  leaders  who  were 
about  to  undertake  the  migration  into  unknown  lands.  Pos- 
sibly, however,  this  is  not  a  Maya  word,  but  another  echo  of 
Aztec  legend.  Chiconauhtlan,  '''the  place  of  the  Nine,"  was 
a  village  and  mountain  north  of  the  lake  of  Tezcuco  and  close 
to  the  sacred  spot  Teotiuacan,  where,  in  Aztec  myth,  the  gods 
assembled  to  create  the  sun  and  moon  (Sahagun,  Historia 
de  Nueva  Espana,  Lib  VII,  cap.  II ).  Tulapan  Chicona- 
uhtlan would  thus  become  a  compound  local  name. 


108  THE    CHRONICLES. 

It  will  be  seen  from  the  above  that  the  translation  which 
I  have  given  of  this  paragraph  does  not  satisfy  me  as  certainly 
correct.  I  shall  now  give  the  original  with  an  interlinear 
translation,  and  also  those  of  Pio  Perez  and  Brasseur,  adding 
a  free  rendering  which  I  am  inclined  to  prefer,  although  it 
modifies  the  text  somewhat. 

Interlinear  Translation. 

Lai  u         tzolan  katun  lukci 

This  (is)  their          order  the  katuns     since  they  departed 

ti       cab,  ti  yotoch  Nonoual  cante 

Irom  the  land  from  their  house          Nonoual  the  four 

anilo,  Tutulxiu  ti.  chikin  Zuiua, 

those  the  (?)  Tutulxiu  to  the  West  (of)  Zuiua 

u       luumil         u     talelob         Tulapan      chiconah     than, 
their    land  (which)  they   came  (from)  was  Tulapan   acting  in  concert. 

Translation  of  Pio  Perez. 

Esta  es  la  serie  de  Katunes  corridos  desde  que  se  quitaron 
de  la  tierra  y  casa  de  Nonoual  en  que  estaban  los  cuatro  Tu- 
tulxiu al  poniente  de  Zuina ;  el  pais  de  donde  vinieron  fu<§ 

Tulapan. 

Translation  of  Brasseur. 

C'  est  ici  la  serie  des  epoques  ecoulees  depuis  que  s'  enfuirent 
les  quatre  Tutul  Xiu  de  la  maison  de  Nonoual  etant  a  1'ouest 
de  Zuina,  et  vinrent  de  la  terre  de  Tulapan. 

Free  translation  suggested. 

This  is  the  order  of  the  Katuns  since  the  four  Katuns  dur- 
ing which  the  Tutulxiu  left  their  home  and  country  Nonoual 
to  the  west  of  Zuiua,  and  went  from  the  land  and  city  of 
Tula,  having  agreed  together  to  this  effect. 


THE  SERIES  OF  THE  KATUNS.        109 

I  have  said  nothing  of  the  proper  names  in  this  paragraph. 
They  are  remarkable  for  the  fact  that  three  out  of  the  four 
are  unquestionably  Nahuatl  or  Aztec,  and  hence  they  have 
given  occasion  for  considerable  theorizing  in  favor  of  the 
"Toltec"  origin  of  the  Maya  civilization,  and  also,  of  the 
Nahuatl  descent  of  the  princely  family  of  the  Tutulxiu. 

Their  name  is  the  only  one  in  the  paragraph  with  a  distinc- 
tively Maya  physiognomy.  It  is  a  compound  of  xiu,  the 
generic  term  for  herb  or  plant,  and  tutul,  a  reduplicated  form 
of /#/,  an  abundance,  an  excess,  as  in  the  verb  tutulandl,  to 
overflow,  etc.  {Diccionario  de  Ticul,  MS.).  It  would  appear 
therefore  to  be  a  local  name,  and  to  signify  a  place  where 
there  was  an  abundance  of  herbage.  The  surname  is  Xiu 
only,  and  as  such  is  still  in  use  in  Yucatan. 

But  it  may  also  be  claimed  that  even  this  is  a  Nahuatl.name ; 
for  also  in  that  tongue  xiuitl  means  a  plant,  as  well  as  a 
turquoise,  a  comet,  a  year,  and  in  composition  a  greenish  or 
bluish  color ;  while  tototl  is  a  bird  or  fowl.  The  Maya 
xiu  and  the  Nahuatl  xiuitl  (in  which  itl  is  a  termination 
lost  in  composition)  are  undoubtedly  the  same  word. 
Which  nation  borrowed  it  from  the  other?  It  is  certainly 
a  loan-word,  for  these  two  languages  have  no  common 
origin,  while,  as  we  might  expect  from  neighbors,  each  does 
have  a  number  of  loan-words  from  the  other. 

I  answer  that  the  Maya  xiu  is  unquestionably  a  loan  from 
the  Nahuatl,  and  my  reason  for  the  opinion  is  that  while  in 
Maya  the  root  xiu  is  sterile  and  has  no  relations  to  other 
words  (unless  perhaps  to  xiitil,  to  open  like  a  flower,  to  brood  as 
a  bird,  to  augment,  to  grow),  in  Nahuatl  it  is  a  very  fertile 
root,  and  nearly  thirty  compounds  of  it  can  be  found  in  the 
dictionaries  (See  Molina,  Vocabulario  de  la  Lengua  Mexicana, 


110  THE    CHRONICLES. 

fol.  159,  verso).     But  the  composition  of  the  name  follows 
the  Maya  and  not  the  Nahuatl  analogy. 

That  in  either  language  the  name  Tutulxiu  can  be  trans- 
lated "  Bird-tree"  (Vogelbaum),  as  is  argued  by  Dr.  Carl 
Schultz-Sellack  (Archivfur  Ethnologic,  Band  XI,  1879),  ^nd 
on  which  translation  he  bases  a  long  argument,  is  very  doubt- 
ful. It  certainly  could  not  in  Maya ;  and  in  Nahuatl,  tototl 
in  composition  would  drop  both  its  terminal  consonants. 

The  remaining  names,  Nonoual,  Zuiua,  Tula-pan,  clearly 
indicate  their  Nahuatl  origin.  Zuiua,  which  was  erroneously 
printed  in  Pio  Perez's  version  as  Zuina  is  Zuiva;  Nonoual  is 
Nonohual;  Tulapan,  literally  "the  standard  of  Tula,  "  refers 
to  the  famous  city  of  the  Toltecs,  presided  over  by  Quetzal  - 
coatl.  All  these  names  are  borrowed  directly  from  the  myth 
of  this  hero-god. 

Zuiven  was  the  name  of  the  uppermost  heaven,  the  abode 
of  the  Creator  Hometeuctli,  the  father  of  Quetzalcoatl,  and 
the  place  of  his  first  birth  as  a  divinity.  In  later  days,  when 
the  Quetzalcoatl  myth  had  extended  to  the  Kiches  and 
Cakchiquels,  members  of  the  Maya  family  in  Guatemala, 
"  Tulan  Zuiva"  was  identified  with  the  Aztec  Chicomoztoc, 
the  famous  "Seven  Caves,"  "  Seven  Ravines,"  or  "  Seven 
Cities,"  from  which  so  many  tribes  of  Mexico,  wholly  diverse 
in  language  and  lineage,  claimed  that  their  ancestors  emerged 
in  some  remote  past  (compare  the  Codex  Vaticanus,  Lam.  I ; 
Codex  Zumarraga,  chap.  I,  with  the  Popol  Vuh,  pp.  214,  227). 
To  this  spot  the  ancestors  of  the  Guatemalan  tribes  were 
reported  to  have  gone  to  receive  their  gods  ;  from  it  issued 
the  Aztec  god  Huitzilopochtli ;  in  it  still  were  supposed  to 
dwell  his  mother  and  other  mighty  divinities ;  and  Quetzal- 
coatl was  again  the  youngest  born  of  Iztac  Mixcohuatl,  the 


THE    SERIES   OF   THE   KATUNS.  Ill 

mighty  lord  of  the  Seven  Caves   (Motolinia,  Historia  de  los 
Indios  de  Nueva  £sflafta  p  10,  etc.). 

Tula,  properly  Tollan,  a  syncopated  form  of  Tonatlan, 
which  means  "  the  place  of  the  Sun,"  was  a  name  applied  to 
a  number  of  towns  in  Mexico,  all  named  after  that  magnifi- 
cent city  inhabited  by  the  Tolteca  ("  dwellers  in  the  place  of 
the  Sun"),  servants  and  messengers  of  the  Light-God  their 
ruler,  the  benign,  the  virgin-born  Quetzalcoatl.  The  com 
mon  tradition  ran  that  it  was  destroyed  by  the  wiles  of  Tez- 
catlipoca,  the  brother,  yet  the  eternal  enemy,  of  Quetzalcoatl, 
and  that  at  its  destruction  the  Toltecs  disappeared,  no  one 
knew  whither,  while  Quetzalcoatl,  after  reigning  a  score  of 
years  in  Cholula,  journeyed  far  eastward  to  the  home  of  the 
Sun,  where  he  enjoyed  everlasting  life. 

Nonohual 'also  had  a  place  in  this  myth.  It  was  a  moun- 
tain over  against  Tulan.  There  it  was  that  the  eldest  sister  of 
Quetzalcoatl  resided.  When  he  was  made  drunken  by » the 
insidious  beverage  handed  him  as  a  healing  draught  by  Tez- 
catlipoca,  he  sent  for  this  sister,  held  to  her  lips  the  intoxicat- 
ing cup,  and  with  her  passed  a  night  of  debauch,  the  memory 
of  which  filled  him  with  such  shame  that  nevermore  dared  he 
face  his  subjects.  Such  is  the  story  recited  at  length  in  the 
Aztec  chronicle  called  the  Codex  Chimalpopoca. 

Nonoalco  was  also  the  name  of  a  small  village  near  the  city 
of  Mexico  which  still  appears  on  the  maps.  Sahagun  tells  us 
that  some  extreme  eastern  tribes  in  Mexico  called  themselves 
Nonoalca  (Historia  de  la  Nueva  Espana,  Lib.  X,  cap,  XXIX, 
p  12);  and  the  licenciate  Diego  Garcia  de  Palacio  mentions 
"quatro  lugares  de  Indios  que  llaman  los  Nunualcos"  as 
dwelling,  in  his  time  (1576),  in  the  eastern  part  of  the  province 
of  San  Salvador,  of  Aztec  descent,  and  who  had  recently 


112  THE    CHRONICLES. 

come  there.  (Carta  al  Rey  de  Espana,  p.  60,  New  York,  1860). 
It  should  be  mentioned  in  reference  to  these  names  and  all 
others  of  similar  vocalization,  that  both  in  Maya  and  Nahuatl 
the  Spanish  constantly  confound  the  short  6  and  u.  As  the 
Bachelor  Don  Antonio  Vasquez  Gastelu  observes:  "usan  de 
la  o  algunos  tan  obscuramente,  que  tira  algo  a  la  pronuncia- 
cion  4e  la  u  vocal  "  (Arte  de  lengua  Mexicana,  fol.  i,  verso, 
La  Puebla  de  los  Angeles,  1726). 

Seuor  Alfredo  Chavero,  in  his  Appendix  to  Duran's  Historia 
de  las  Indias  de  Nueva  Espana  (p.  45,  Mexico,  1880),  claims 
that  Nonoalca  was  the  name  given  to  the  Maya-Kiche 
tribes,  or  rather  adopted  by  them,  when,  at  an  extremely 
remote  epoch,  they  penetrated  to  the  central  table  land  of 
Mexico.  He  thinks  that  subsequently  they  became  united 
with  the  Toltecs,  and  were  dispersed  with  that  people  at 
the  destruction  of  the  city  of  Tula.  The  grounds  for  this 
theory  he  claims  to  find  in  certain  unpublished  manu- 
scripts, which  unfortunately  he  does  not  give  in  extracts, 
but  only  in  general  statements.  Like  much  that  this 
writer  presents,  these  assertions  lack  support.  All  the 
names  he  quotes  as  of  Nonoalca,  that  is,  Maya  origin,  are 
distinctly  not  of  the  latter  tongue,  but  are  Nahuatl.  And  the 
introduction  of  the  mystical  city  of  Tula  is  of  itself  enough  to 
invest  the  story  with  the  garb  of  unreality. 

It  is,  in  fact,  nowhere  in  terrestrial  geography  that  we  need 
look  for  the  site  of  the  Tula  of  Quetzalcoatl,  nor  at  any  time 
in  human  history  did  the  Tolteca  ply  their  skillful  hands,  nor 
Tezcatlipoca  spread  his  snares  to  destroy  them.  All  this  is 
but  a  mythical  conception  of  the  daily  struggle  of  light  and  dark- 
ness, and  those  writers  who  seek  in  the  Toltecs  the  ancestors  or 
instructors  of  any  nation  whatsoever,  make  the  once  common 


THE   SERIES   OF  THE    KATUNS.  113 

error  of  mistaking  myth  for  history,  fancy  for  fact.  There- 
fore, any  notion  that  Yucatan  was  civilized  by  the  Toltecs 
after  their  dispersion,  or  owes  anything  to  them,  as  so  many, 
and  I  might  say  almost  all  recent  writers  have  maintained,  is 
to  me  an  absurdity. 

This  reference  to  the  Quetzalcoatl  myth  at  the  commence- 
ment of  the  Maya  chronicle  needs  not  surprise  us.  We 
encounter  it  also  in  the  Kiche  Popol  Vuh  and  the  Cakchiquel 
Memorial  de  Tecpan  Atitlan.  These  members  of  the  Maya 
family  also  grafted  that  myth  upon  their  own  traditions.  As 
history,  it  is  valueless  ;  but  as  indicative  of  a  long  and  early 
intercourse  between  the  Maya  and  Nahuatl  speaking  tribes, 
it  is  of  great  interest.  As  this  question  will  also  recur  in 
reference  to  various  later  passages  in  the  Maya  chronicles,  I 
will  discuss  it  here. 

One  of  the  earliest  historians  of  Yucatan,  the  Doctor  Don 
Pedro  Sanchez  de  Aguilar,  states  that  six  hundred  years  before 
the  Spanish  conquest  the  Mayas  were  vassals  of  the  Aztecs, 
and  that  they  were  taught  or  forced  by  these  to  construct  the 
extraordinary  edifices  in  their  country,  such  as  are  found  at 
Uxmal  and  Chichen  Itza.  His  words  are:  "Fueron  tan 
politicos  y  justiciosos  en  Yucatan  como  los  Mexicanos,  cuyos 
vasallos  habian  sido  seis  cientos  anos  antes  de  la  llegada  de 
los  Espanoles.  De  lo  cual  tan  solamente  hay  tradicion  y 
memoria  entre  ellos  por  los  famosos,  grandes  y  espantosos 
edificios  de  cal  y  canto  y  silleria  y  figuras  y  estatuas  de  piedra 
labrada  que  dejaron  en  Oxumual  [Uxmal]  y  en  Chicheniza 
que  hoy  se  veen  y  se  pudieran  habitar."  Informe  contra 
Idolum  Cultores  del  Obispado  de  Yucatan,  fol.  87  (Madrid, 


The  vague  tradition  here  referred  to  was  made  part  of  the 


114  THE    CHRONICLES. 

testimony  in  a  lawsuit  at  Valladolid,  Yucatan,  in  1618. 
These  old  documents  were  brought  to  light  by  the  late 
eminent  Yucatecan  historian  Doctor  Justo  Sierra,  and  Dr. 
Berendt  took  a  copy  in  manuscript  of  the  most  important 
points.  I  think  it  worth  while  to  insert  and  translate  this 
testimony. 

VILLA  DE  VALLADOLID — Affo  DE  1618. 
"  DOCUMENTO  i°.  A  la  primera  pregunta  dijo  este  testigo 
que  conoce  al  dicho  Don  Juan  Kahuil  y  a  la  dicha  Dona 
Maria  Quen  su  legitima  muger  y  que  todos  los  contenidos  en 
la  pregunta,  tuvo  noticiamuy  largade  su  padre  de  este  testigo, 
porque  fue  en  su  antiguedad  ahkin,  sacerdote  entre  los 
naturales  antiguos,antes  que  recibiesen  agua  de  bautismo,como 
los  susodichos  contenidos  en  la  pregunta  vinieron  del  reino 
de  Mexico  y  poblaron  estas  provincias,  y  que  era  gente  belli- 
cosa  y  valerosa  y  Senores,  y  asi  poblaron  a  Chichenica  los 
unos,  y  otros  se  fueron  hacia  el  Sur  que  poblaron  d  Bacalar, 
y  hacia  el  Norte  que  poblaron  la  costa ;  porque  eran  tres  o 
cuatro  Senores  y  uno  que  se  llamo  Tumispolchicbul  era  deudo 
de  Moctezuma,  rey  que  fue  de  los  reinos  de  Mexico,  y  que 
Cuhuikakcamalcacalpuc  era  deudo  muycercano  de  dicho  Don 
Juan  Kahuil  por  parte  de  sus  padres,  y  que  dicha  Ixnahaucu- 
pul  hija  de  Kukumcupul  fue  muger  de  su  abuelo  de  dicho  D. 
Juan  Kahuil,  todos  los  cuales  fueron  los  que  vinieron  de 
Mexico  a  poblar  estas  Provincias,  gente  principal  y  Senores, 
pues  poblaron  y  se  senorearon  de  esta  tierra,  porque  como 
dicho  tiene,  le  oyo  decir  al  dicho  su  padre  que  eran  tenidos, 
obedecidos  y  respetados  como  a  Senores  de  esta  tierra,  y  de 
uno  de  ellos  procede  el  dicho  D.  Juan  Kahuil,  y  de  estos  hay 
mucha  noticia  y  dicho  su  padre  le  dijo  muchas  veces,  que 


THE    SERIES   OF  THE    KATUNS.  115 

habia  constancia  entre  ellos  de  lo  sucedido  por  estos 
Senores. 

"2°.  A  la  segunda  pregunta  dice  este  testigo,  que  como 
dicho  tiene,  oyo  decir  a  su  padre  y  otros  Indies  principales  que 
los  susodichos  contenidos  en  la  primera  pregunta  vinieron  de 
los  reynos  de  Mejico  a  poblar  estas  provincias,  los  unos 
se  quedaron  en  Chichinica  que  fueron  los  que  edificaron  los 
edificios  sontuosos  que  hay  en  el  dicho  asiento,  y  otros  se 
fueron  a  poblar  a  Bacalar,  y  otros  fueron  a  poblar  la  costa 
hacia  el  norte,  y  este  que  fue  a  poblar  la  costa,  se  llamaba 
Cacalpuc,  de  donde  precede  el  dicho  D.  Juan  Kahuil,  y  estos 
que  asi  se  repartieron,  fueron  a  poblar  las  provincias  susodic- 
has,  y  las  tuvieron  sugetas  y  en  govierno,  y  que  le  cupo  a  un 
Cocom,  el  poblar  en  Chichinica,  y  le  obedecian  todos  por 
Senor,  y  los  de  la  isla  de  cuzumel  le  eran  sugetos ;  y  de  alii 
(de  Chicinica)  se  pasaron  a  la  provincia  de  Sotuta,  donde 
estaban,  cuando  los  conquistadores  vinieron,  y  siempre  fueron 
tenidos,  obedecidos  y  respetados  como  Senores. 

"3°.  A  la  primera  pregunta  dijo  este  testigo  que  conoce  al 
dicho  D.  Juan  Kahuil,  y  a  la  dicha  Da  Maria  Quen,  su  muger, 
y  que  de  todos  los  contenidos  en  la  pregunta,  tuvo  muy  larga 
noticia  de  ellos,  porque  D.  Juan  Carnal,  cacique  £  gobernador 
que  fue  del  pueblo  de  Sisal,  de  los  primeros  que  lo  goberna- 
ron  por  comision  e  titulo  que  le  did  el  Oidor  Tomas  Lopez, 
oiendo  como  era  de  los  antiguos  caciques  del  dicho  pueblo  en 
estas  provincias,  lo  trataba  en  conversacion  a  sus  principales 
y  este  testigo,  que  siempre  estaba  en  su  casa,  y  fue  alguacil 
mayor  ordinario  en  ella,  como  los  contenidos  habian  venido 
de  Mejico  a  poblar  esta  tierra  de  Yucatan,  y  que  los  unos 
poblaron  a  Chichinica  y  hicieron  los  edificios  que  estan  en 
dicho  asiento  muy  suntuosos,  y  que  habiendo  sido  los  que 


116  THE    CHRONICLES. 

vinieron  de  Mejico,  cuatro  deudos  5  parientes  con  sus  alle- 
gados  y  gente  que  trajaron ;  el  uno  poblo  como  dicho  tiene 
a  Chichinica,  y  el  otro  fu6  a  poblar  a  Bacalar,  y  el  otro  hacia 
el  Norte  y  poblo  en  la  costa,  y  el  otro  fue  hacia  Cozumel ;  & 
poblaron  con  gente,  y  fueron  Senores  de  estas  provincias,  y 
las  gobernaron  y  sefiorearon  muchos  anos ;  y  que  oy6  decir 
que  uno  de  ellos  llamado  Tanupolchicbul  era  pariente  de 
Moctezuma,  rey  de  Mejico." 

(  Translation.} 

CORPORATION  OF  VALLADOLID — YEAR  1618. 
"  DOCUMENT  No.  i.  To  the  first  question  the  witness  an- 
swered that  he  knows  the  said  Don  Juan  Kahuil  and  the  said 
Dona  Maria  Quen  his  lawful  wife,  and  all  those  referred  to  in 
the  question;  that  this  witness  had  full  information  from  his 
father,  who  formerly  was  ahkin  or  priest  among  the  natives, 
before  they  had  received  the  water  of  baptism,  how  the  par- 
ties above  mentioned  in  the  question  came  from  the  kingdom 
of  Mexico,  and  established  towns1  in  these  provinces,  and 
that  they  were  a  warlike  and  valiant  people  and  lords,  and 
thus  some  of  them  established  themselves  at  Chichen  Itza, 
and  others  went  to  the  south  and  established  towns  at  Baca- 
lar, and  toward  the  north  and  established  towns  on  the  coast ; 
because  they  were  three  or  four  lords,  and  one,  who  was 
named  Tumispolchicbul,  was  a  kinsman  of  Montezuma,  king 
of  the  kingdom  of  Mexico,  and  that  Cuhuikctkcamaleacalpuc 
was  a  very  near  kinsman  of  the  said  Don  Juan  Kahuil  on  his 
father's  side,  and  that  the  said  Ixnahaucupul,  daughter  of 
Kukumcupul  was  wife  of  the  grandfather  of  the  said  Don  Juan 

1  The  Spanish  word  "  poblar  "  does  not  mean  to  people  an  uninhabited 
country,  but  to  found  villages  and  gather  the  people  into  communities. 


THE   SERIES   OF   THE   KATUNS.  117 

Kahuil,  all  of  whom  were  those  who  came  from  Mexico  to 
found  towns  in  these  provinces,  prominent  people  and  lords ; 
then  they  founded  towns  and  ruled  this  land,  because  as  he 
said,  he  heard  his  said  father  say  that  they  were  regarded, 
obeyed  and  respected  as  lords  of  this  land,  and  that  from  one 
of  them  proceeded  the  said  Don  Juan  Kahuil ;  and  of  these 
there  is  abundant  information,  and  his  said  father  often  said 
to  him  that  there  was  unanimity  among  them  as  to  what  took 
place  by  these  lords. 

"  2ND.  To  the  second  question  this  witness  answered  that 
as  he  has  said,  he  heard  his  father  and  other  leading  Indians 
say  that  the  parties  above  mentioned  in  the  first  question 
came  from  the  Kingdom  of  Mexico  to  found  towns  in  these 
provinces  ;  some  remained  in  Chichen  Itza,  who  were  those 
who  built  the  sumptuous  edifices  which  are  in  the  said  local- 
ity ;  others  went  to  found  towns  at  Bacalar,  and  others  to 
found  towns  on  the  coast  to  the  north  ;  and  he  who  went  to 
found  towns  on  the  coast  was  named  Cacalpuc,  from  whom 
proceeds  the  said  Don  Juan  Kahuil  and  those  who  thus  made 
division  went  to  found  towns  in  the  above  mentioned  prov- 
inces, and  held  them  under  subjection  and  government ;  and 
he  chose  a  certain  Cocom  to  rule  in  Chichen  Itza,  and  they 
all  obeyed  him  as  lord,  and  those  of  the  island  of  Cozumel 
were  subject  to  him  ;  and  from  there  (from  Chichen  Itza) 
they  passed  to  the  province  of  Zotuta,  where  they  were  when 
the  conquerors  came,  and  they  were  always  regarded,  obeyed 
and  respected  as  lords. 

"3RD.  To  the  first  question  this  witness  answered  that  he 
knew  all  the  parties  mentioned  in  the  question  and  had 
abundant  information  about  them,  because  Don  Juan 
Carnal  who  was  chief  and  governor  of  Sisal,  one  of  the  first 


118  THE    CHRONICLES. 

who  governed  it  by  commission  and  brief  given  him  by  the 
Auditor  Tomas  Lopez,  being  one  of  the  ancient  chiefs  of  the 
said  town  in  these  provinces,  spoke  of  the  subject  in  con- 
versation with  his  leading  men  and  with  this  witness,  who 
was  constantly  in  his  house  and  was  chief  clerk  in  ordinary  in 
it,  saying  the  parties  mentioned  had  come  from  Mexico  to 
found  towns  in  this  land  of  Yucatan,  and  that  some  settled  at 
Chichen  Itza,  and  erected  the  very  stately  edifices  which  are 
in  the  said  locality,  and  that  those  who  came  from  Mexico 
were  four  kinsmen  or  relatives  with  their  friends  and  the  peo- 
ple they  brought  with  them ;  one  settled  as  heretofore  said  at 
Chichen  Itza,  one  went  to  settle  at  Bacalar,  one  went  toward 
th'e  north  and  settled  on  the  coast,  and  the  other  went  toward 
Cozumel ;  and  they  founded  towns  with  their  people,  and 
were  lords  of  these  provinces,  and  governed  them  and  ruled 
them  many  years ;  and  that  he  had  heard  it  said  that  one  of 
them  named  Tanupolchicbul  was  a  kinsman  of  Moctezuma, 
King  of  Mexico." 

This  legend  is  also  related,  with  some  variation,  by  Herrera, 
and  as  I  shall  have  occasion  more  than  once  to  refer  to  his 
account,  I  shall  translate  it. 

"At  Chichen  Itza,  ten  leagues  from  Itzamal,  the  ancients 
say  there  reigned  three  lords,  brothers,  who  came  from  the 
west,  and  gathered  together  many  people,  and  reigned  some 
years  in  peace  and  justice ;  and  they  constructed  large  and 
very  beautiful  edifices.  It  is  said  that  they  lived  unmarried 
and  very  chastely ;  and  it  is  added  that  in  time  one  of  them 
was  missing,  and  that  his  absence  worked  such  bad  results 
that  the  other  two  began  to  be  unchaste  and  partial ;  and  thus 
the  people  came  to  hate  them,  and  slew  them,  and  scattered 


THE   SERIES   OF   THE    KATUNS.  119 

abroad,  and  deserted  the  edifices,  especially  the  most  stately 
one,  which  is  ten  leagues  from  the  sea. 

"  Those  who  established  themselves  at  Chichen  Itza  call 
themselves  Itzas ;  among  these  there  is  a  tradition  that  there 
ruled  a  great  lord  called  Cuculcan,  and  all  agree  that  he  came 
from  the  west ;  and  the  only  difference  among  them  is  as  to 
whether  he  came  before  or  after  or  with  the  Itzas ;  but  the 
name  of  the  building  at  Chichen  Itza,  and  what  happened 
after  the  death  of  the  lords  above  mentioned,  show  that 
Cuculcan  ruled  the  country  jointly  with  them.  He  was  a 
man  of  good  disposition,  was  said  not  to  have  had  either  wife  or 
children,  and  not  to  have  known  woman;  he  was  devoted  to 
the  interests  of  the  people,  and  for  this  reason  was  regarded 
as  a  god.  In  order  to  pacify  the  land  he  agreed  to  found 
another  city,  where  all  business  could  be  transacted.  He 
selected  for  this  purpose  a  site  eight  leagues  further  inland 
from  where  now  stands  the  city  of  Merida,  and  fifteen  leagues 
from  the  sea.  There  they  erected  a  circular  wall  of  dry  stone, 
about  a  half  quarter  of  a  league  in  diameter,  leaving  in  it 
only  two  gateways.  They  erected  temples,  giving  to  the 
largest  the  name  Cuculcan,  and  also  constructed  around  the 
wall  the  houses  of  the  lords  among  whom  Cuculcan  had 
divided  the  land,  giving  and  assigning  towns  to  each.  To 
the  city  he  gave  the  name  Mayapan,  which  means  "the 
Standard  of  the  Maya,"  as  Maya  is  the  name  of  their 
language. 

"  By  this  means  the  country  was  quieted  and  they  lived  in 
peace  for  some  years  under  Cuculcan,  who  governed  with 
justice,  until,  having  arranged  for  his  departure,  and  recom- 
mending them  to  continue  the  wise  rule  he  had  established, 
he  left  them  and  returned  to  Mexico  by  the  same  route  he  had 


120  THE    CHRONICLES. 

come,  remaining  in  Champoton  some  time,  where,  in  memory 
of  his  journey,  he  erected  a  building  in  the  sea,  which  remains 
to  this  day."1 

Bishop  Landa  and  some  other  early  writers  also  .  give  ver- 
sions of  this  tradition,  but  do  not  add  any  facts  to  those  in 
the  above  quotations.  Evidently  it  was  a  widespread  legend 
of  the  origin  of  the  great  buildings  of  Chichen  Itza.  Is  it  a 
tradition  of  fact  or  is  it  a  myth? 

I  confess  that  to  me  it  has  a  suspiciously  mythical  aspect. 
It  is  too  similar  to  what  I  may  call  the  standard  hero-myth  of 
the  American  Aborigines.  Everywhere,  both  in  North  and 
South  America,  we  find  the  myth  of  the  four  brothers  who 
divided  the  land  between  them,  one  of  whom  is  superior  to 
the  others  and  becomes  the  ruler  and  instructor  of  the  ances- 
tors of  the  nation.  He  does  not  die,  but  disappears,  or  goes 
to  heaven,  and  is  often  expected  to  return.  Just  so  in  one  of 
the  Maya  myths,  Cuculcan  did  not  return  to  Mexico,  but 
rose  to  heaven,  whence  once  every  year  he  descended  to  his 
temple  at  Mayapan  and  received  the  gifts  which  from  far  and 
wide  pious  pilgrims  had  brought  to  his  shrine  (Landa,  Rela- 
tion, p.  302).  All  these  myths  relate  to  the  worship  of  the 
four  cardinal  points  and  to  the  Light-God,  as  I  have  shown 
in  a  previous  work  (The  Myths  of  the  New  World,  chap. 
III.  New  York,  1876). 

The  proper  names  in  the  legend  have  nothing  of  a  Nahuatl 
appearance.  They  are  all  pure  Maya.  The  "  kinsman  of 
Moctezuma,  "  the  second  reading  of  whose  name  is  the  cor- 
rect one,  is  given  as  tan  u  pol  chicbul,  "  in  front  of  the  head  of 
the  jay-bird,"  the  chicbul  being  what  the  Spaniards  call  the 

1  Historia  de  las  Indias  Occidentals  Dec.  IV,  Lib.  X,  cap.  II. 


THE   SERIES   OF   THE    KATUNS.  121 

mingo  rey,  which  I  believe  is  a  jay  (Beltran,  Arte  del  Idioma 
Maya,  p.  229).  The  other  long  name  is  a  compound  of  Zuhuy 
kak  carnal  cacal  puc.  The  historian  Cogolludo  informs  us 
that  Zuhuy  Kak,  literally  "  virgin  fire,"  was  the  daughter  of 
a  king,  afterwards  deified  as  goddess  of  female  infants  (His- 
toria  de  Yucatan,  Lib.  IV,  cap.  VIII).  Carnal  was  and  is  a 
common  patronymic  in  Yucatan  ;  cacalpuc  means  "  mountain 
land,"1  and  thus  the  whole  name  is  easily  identified  as 
Maya.  Possibly  the  member  of  the  family  Carnal  who  bore 
the  name  was  a  priest  of  the  goddess. 

It  will  be  noticed  that  neither  the  legend  nor  the  legal  tes- 
timony speaks  of  these  foreigners  as  of  a  different  language  or 
lineage,  but  leaves  us  to  infer  the  contrary.  Had  they  been 
of  Aztec  race  it  would  certainly  have  been  noticed,  for  the 
Mayas  had  frequent  mercantile  relations  with  these  powerful 
neighbors,  they  borrowed  many  words  from  the  Nahuatl 
tongue,  and  single  chiefs  in  Yucatan  formed  alliances  with 
the  Aztec  rulers,  and  introduced  Aztec  warriors  even  into 
Mayapan,  as  is  shown  by  the  Chronicles  I  publish  in  this 
work,  and  also  by  the  fact  that  a  small  colony  of  Aztecs,  de- 
scendants of  these  mercenaries,  was  living  in  the  province  of 
Canul,  west  of  Merida,  when  the  Spaniards  conquered  the 
country  (Landa,  Relation,  p.  54).  Therefore  the  Aztecs  were 
no  strangers  to  the  Mayas,  and  doubtless  the  learned  members 
of  the  priesthood  and  nobles  in  the  fifteenth  century  were 
quite  well  aware  of  the  existence  of  the  powerful  empire  of 
Anahuac. 

But  regarding  the  legend  I  have  quoted  as,  in  part  at  least, 

1  Cacal  is  reduplicated  from  cab,  land,  province,  town.  The  change 
from  b  to  /is  also  seen  in  cacalluum,  "tierra  buenapara  sembrar,"  Dic- 
cionario  de  Motul ;  also  in  the  town  names  Tixcacal,  Xcacal,  etc. 

I 


122  THE    CHRONICLES. 

based  on  actual  history,  we  may  accept  the  fact  that  there 
was  an  important  emigration  from  Mexico,  and  yet  not  one 
of  either  Aztecs  or  "  Toltecs."  It  must  be  remembered  that 
the  Huastecas,  an  important  branch  of  the  Maya  family,  oc- 
cupied from  time  immemorial  the  coast  of  the  Mexican  Gulf 
north  of  Vera  Cruz,  and  west  to  the  mountains  of  Meztitlan, 
a  province  inhabited  by  a  Nahuatl  speaking  race,  but  not 
subject  to  the  dynasty  of  the  Montezumas. 

I  have  already  referred  briefly  to  their  history,  and  it  is 
possible  that  after  their  serious  reverses,  about  1450,  they  sent 
migratory  bodies  to  their  relatives  in  Yucatan.  At  any  rate, 
there  seems  a  consensus  of  testimony  that  the  general  trend  of 
migration  of  the  Maya  race,  was  from  north  to  south,  and  in 
Central  America,  from  west  to  east. 

We  have  in  this  paragraph  examples  of  the  use  of  three  of 
the  "numeral  particles."  Cante  bin  ti  katun,  literally,  "it 
(i.  e.  time)  went  on  for  four  katuns,"  and  a  few  lines  later 
hunpel  haab,  one  year,  hunpiztun,  the  first  year. 

The  correct  translation  tfpeten  has  been  debated;  it  is  from 
the  root  pet,  anything  round,  a  circle,  and  usually  means 
"  island."  By  a  later  use  it  signifies  any  locality  with  definite 
boundaries,  hence  a  province,  or  kingdom.  The  following  is 
the  entry  in  the  Diccionario  de  Motul : 

"  PETEN  ;  isla,  item  provincia,  region,  comarca — uay  tu 
petenil  Yucatan,  aqui  en  la  provincia  de  Yucatan." 

The  name  of  the  first  leader,  Holon  Chan  Tepeuh,  does  not 
recur  in  the  Annals.  Its  signification  is :  holon,  a  generic 
name  for  large  bees  and  flies ;  chan,  sufficient,  powerful,  still 
in  use  in  Yucatan  as  a  surname ;  tepeuh,  ruler,  from  tepeual, 
to  rule.  This  last  word  is  marked  in  the  Diccionario  de  Motul 
as  a  "  vocablo  antiquo. "  It  is  of  Aztec  origin,  as  in  the 


THE   SERIES   OF  THE    KATUNS.  123 

Nahuatl  language  tepeuani  means  "  conqueror. "  The  name 
we  are  considering  should  probably  be  rendered  "  Holon 
Chan,  the  ruler."  The  province  ruled  by  the  Chan  family  at 
the  time  of  the  conquest  was  on  the  eastern  coast,  south  of  that 
of  the  Cupuls. 

The  name  Chacnouitan  is  elsewhere,  as  we  shall  see,  spelled 
Chacnovitan  and  Chacnabiton.  I  am  inclined  to  believe  the 
last  mentioned  is  nearest  the  correct  form.  By  Pio  Perez  it 
was  supposed  to  be  an  ancient  name  of  Yucatan,  and  he  trans- 
lates the  phrase,  uay  ti petene  Chacnouitan,  by  "  a  esta  isla  de 
Chacnavitan  (Yucatan)."  Dr.  Valentini  says  :  "  the  transla- 
tion could  as  well  stand  for  'that  distant  island,'  "  and  that 
"  Chacnouitan  was  neither  the  whole  nor  the  northern  part  of 
Yucatan,  but  a  district  situated  in  the  southwest  of  the 
peninsula,"  (loc.  at.  p.  38). 

With  this  I  cannot  agree,  as  the  adverb  uay  always  refers 
to  the  place  (in  no  matter  how  wide  an  accepation)  where  the 
speaker  is.  Therefore  I  translate  it  "  here,  (/.  e.  to  this  gen- 
eral country  of  Yucatan,  and  at  first)  to  the  province  Chac- 
nouitan." The  province  referred  to  was,  I  doubt  not,  some- 
where around  Lake  Peten.  The  word  chac  is  often  used  in 
local  names  in  Yucatan,  and  usually  means  either  "water" 
or  "red,"  as  it  is  a  homonym  with  several  significations. 

Several  names  similar  to  it  are  found  in  the  Peten  district. 
On  Lake  Yaxta,  are  the  ruins  of  the  very  ancient  city  Napeten, 
and  that  lake  may  have  once  been  called  "  Chac-napeten," 
"  the  water  of  Napeten."  Again,  on  the  road  from  Peten  to 
Bacalar  is  the  town  Chacnabil,  and  the  compound  Chacna- 
biltan  would  mean  "  toward  or  in  the  direction  of  Chac- 
nabil' '  (see  Itineraries  y  Leguarios  que  proceden  de  Merida, 
etc.,  p.  15,  Merida,  1851).  The  Itzas  always  remembered  the 


124  THE    CHRONICLES. 

Peten  district,  and  when  they  met  with  reverses  in  northern 
Yucatan,  they  returned  to  it  and  established  an  important 
State  there,  which  was  not  destroyed  until  the  last  decade  of 
the  seventeenth  century. 

3.  Hunpel  haab  minan  ti  hokal  haab,  "  one  year  lacking 
from  five  score  years. ' ' 

The  name  Ahmekat  is  probably  an  old  form  for  ahmeknah 
or  ahmektan,  both  of  which  are  given  in  the  Diccionario  de 
Motul  for  chieftain,  leader,  captain. 

4.  Lai  tun,  the  relative  lai  with  the  particle  tun,  which  is 
called  by  Beltran  a  "  particula  adornativa."  uchci  is  the  aorist 
of  the  defective  verb  uchul,  uchi,  uchuc,  to  happen,  to  take 
place,  come  to  pass.     Emob  is  the  third  plural  of  emel,  to  de- 
scend, to  disembark,  arrive.     Pio  Perez  translates  the  phrase 
ca  emob  uay  lae,  "luego  bajaron  aqui."     As  this  was  written 
in  the  province  of  Mani,  the  "  here  ' '  now  refers  in  a  narrower 
sense   to  the  vicinity  of  the  writer.     The  word  chuulte  I  take 
to  be  an  error  of  transcription  for  uchci,  as  it  is  so  translated 
by   Pio  Perez.     It   is  noteworthy  that  the  word  chicpahci, . 
"  discovered,"  conveys  the  sense  that    Chichen  Itza  was  al- 
ready in  existence  when  the  migration  here  recorded  reached 
northen  Yucatan.     It  is  from  chicul,  a  sign  or  mark  by  which 
something  is  recognized. 

Of  the  proper  names  in  this  section  Bakhalal,  "the  cane- 
brakes  ' '  (halal,  the  cane,  bak,  a  roll  or  enclosure),  is  the  mod- 
ern province  of  Bacalar,  on  the  east  coast  of  the  peninsula. 
Ziyan  caan  appears  to  be  used  as  a  synonym  of  it,  or  else  refers 
to  a  part  of  it.  Its  meaning  is  a  picturesque  reference  to 
the  view  from  the  sea  shore,  where  the  horizon  is  clearly  de- 
fined, and  the  sky  seems  to  rise  from  the  water,  "  the  birth  of 
the  sky ; ' '  Ziyan,  birth,  caan,  sky. 


THE    SERIES   OF   THE    KATUNS.  125 

The  name  Chi  Cheen  Itza  was  that  of  one  of  the  grandest 
ancient  cities  of  Yucatan.  Cheen  is  the  name  applied  to  a 
tract  of  low-lying  fertile  land,  especially  suitable  to  the  pro- 
duction of  cacao  (Berendt) ;  chi  is  edge  or  border.  It  is 
therefore  a  name  referring  to  a  locality  ,  "  on  the  border  of 
the  faeen  of  the  Itzas."  C^een  also  means  well  or  cistern, 
and  another  derivation  is  "at  the  mouth  of  the  well,"  as  chi 
can  also  be  rendered  "  mouth;"  either  of  these  is  appropriate 
to  the  features  of  the  locality,  as  it  is  a  fertile  ^ow-lying  tract 
with  two  large  natural  reservoirs  near  by. 

5.  Paxi,  from^aaxa/,  a  neuter  form  of  the  active  verb  pa, 
to  break  in  pieces ;  it  means  "  to  go  to  pieces,  to  fall  in  ruins, 
to  be  depopulated  or  deserted."  Applied  to  a  city  it  is  often 
translated  "  to  be  destroyed,"  but  it  does  not  convey  quite  so 
positive  a  meaning.  Kuyan  uincob,  "  men  of  God,"  from  Ku 
the  general  name  for  Divinity.  Chichen  Itza  was  one  of  the 
chief  centres  of  religious  life  in  Yucatan,  and  its  priests  were 
esteemed  among  the  most  learned  in  the  peninsula. 

The  name  Chanputun,  Champoton,  or,  reversed, Potonchan, 
is  derived  by  Gomara  from  the  Nahuatl  potonia,  to  smell 
badly,  and  chan,  house  (in  composition).  Elsewhere,  how- 
ever, we  find  it  in  the  form  Chakanputun,  and  this  is  Maya. 
Chakan  is  the  term  applied  to  a  grassy  plain,  a  savanna,  and 
it  was  especially  applied  to  the  ancient  province  in  which  the 
city  of  Ho,  now  Merida,  was  situated,  as  appears  from  the 
following  entry  in  the  Diccionario  de  Motul,  MS. 

"AHCHAKAN  :  el  que  es  de  M4rida,  o  de  los  pueblos  de 
aquella  comarca,  que  se  llama  Chakan" 

The  correct  form  of  the  name  is  probably  Chakan  peten,  the 
savanna  region. 

6.  The  only  obscure  expression  in  this  section  is  yalan  the, 


126  THE  CHRONICLES. 

yalan  aban,  yalan  ak.  This  often  recurs  in  the  ancient  Maya 
manuscripts,  and  was  evidently  a  well-known  formula, 
probably  the  refrain  of  one  of  their  ancient  chants.  In  Mr. 
Stephens'  translation  it  is  rendered  "under  the  uninhabited 
mountains"  (!)  which  is  an  attempt  to  render  Pio  Perez's 
words  "  bajo  los  montes  despoblados,"  "in  the  uninhabited 
forests. ' '  Aban  or  haban  is  an  obsolete  word,  only  found  in 
compounds,  as  yoxhaban,  huts  made  of  branches.  Both  it 
and  ak  were  the  names  of  various  branches  or  twigs.  The 
phrase  is  literally  "  under  the  trees,  under  the  branches,  under 
the  foliage,"  and  meant  that  those  who  thus  lived  were  home- 
less and  houseless.  It  is  a  striking  testimony  to  the  love  of 
solid  buildings  and  walled  cities  which  .characterized  the 
Mayas. 

I  will  add  a  verse  from  a  curious  prophetic  chant  in  one  of 
the  Books  of  Chilan  Balam,  where  this  expression  occurs,  and 
which  is  an  interesting  example  of  these  strange  songs. 

TZOLAH   TI    AHKIN    CHILAM. 

{Recital  of  the  priest 

Uien,  uien,  a  man  uah  ; 

Uken,  uken,  a  man  haa ; 

Tu  kin,  puz  lum  pach, 

Tu  kin,  tzuch  lum  ich, 

Tu  kin,  naclah  muyal, 

Tu  kin,  naclah  uitz, 

Tu  kin,  chuc  lum  oiic, 

Tu  kin,  hubulhub, 

Tu  kin,  coo  yol  chelem, 

Tu  kin,  eoeleo, 

Tu  kin,  ox  oalab  u  nak  yaxche, 


THE   SERIES   OF   THE   KATUNS.  127 

Tu  kin,  ox  chuilab  xotem, 

Tu  kin,  pan  tzintzin 

Yetel  banhob  yalan  che  yalan  haban. 

Translation. 

Eat,  eat,  thou  hast  bread ; 

Drink,  drink,  thou  hast  water ; 

On  that  day,  dust  possesses  the  earth, 

On  that  day,  a  blight  is  on  the  face  of  the  earth, 

On  that  day,  a  cloud  rises, 

On  that  day,  a  mountain  rises, 

On  that  day,  a  strong  man  seizes  the  land, 

On  that  day,  things  fall  to  ruin, 

On  that  day,  the  tender  leaf  is  destroyed, 

On  that  day,  the  dying  eyes  are  closed, 

On  that  day,  three  signs  are  on  the  tree, 

On  that  day,  three  generations  hang  there, 

On  that  day,  the  battle  flag  is  raised, 

And  they  are  scattered  afar  in  the  forests. 

7.  Heyob,  from  hey,  hey  el  or  ey,  to  fix  firmly,  to  settle,  to 
found  :  hey  el ca  cah  uaye,  let  us  settle  here,  "  poblamos  aqui  " 
{Dice,  de  San  Francisco,  MS.). 

8.  The    founding   of  Uxmal  by  Ahcuitok  Tutulxiu  is  re- 
corded in  this  paragraph ;  ahcui  is  the  name  of  a  species  of 
owl ,  tok  is  the  flint  stone.     By  some  old  writers  Uxmal  is 
spelled  Oxmal,  which  would   give   the   meaning    "  to  pass 
thrice,"  ox,  three,  mat,  to  pass.     From  mal,  preterite  mani, 
also  was  derived  the  name  of  the  chief  city  of  the  Tutulxiu, 
with  a  peculiar  signification  explained  in  a  note  on  a  previous 
page. 

Mr.  Stephens  has  taken  considerable  pains  to  prove  that 


128  THE   CHRONICLES. 

Uxmal  with  its  astonishing  edifices  was  inhabited  at  and  after 
the  conquest  (Incidents  of  Travel  in  Yucatan,  Vol.  II,  p.  259); 
there  may,  indeed,  have  been  an  Indian  village  there,  but 
the  first  European  traveler  who  has  left  us  a  description  of 
it,  and  who  visited  it  in  1586,  when  many  natives,  born 
before  the  conquest,  were  still  living,  describes  the  massive 
buildings  as  even  then  in  ruins,  and  very  large  trees  growing 
upon  them.  An  old  Indian  told  him  that  according  to  their 
traditions,  these  structures  had  at  that  time  been  built  nine 
hundred  years,  and  that  their  builders  had  left  the  country 
nearly  that  long  ago.  {Relation  Breve  y  Verdadera  de  algu- 
nas  cosas  de  las  muchas  qui  sucedieron  al  Padre  Fray  Alonzo 
Ponce,  in  the  Coleccion  de  Documentos  para  la  Historia  de 
Espana,  vol.  LVIII,  p.  461.) 

The  phrase  u  heyicab  Ahcuitok  Tutulxiu  Uxmal  is  translated 
by  Pio  Perez  "se  poblo  en  Uxmal,"  established  himself  in 
Uxmal,"  conveying  the  impression  that  he  merely  moved  to 
that  city.  This  is,  however,  not  the  sense  of  the  original. 
Hericab  is  an  active  verb  governing  Uxmal  as  its  direct 
object,  and  means  to  found  firmly  or  promptly. 

The  expression  halach  uinicil,  the  real  man,  the  true  man, 
is  a  common  idiom  for  governor  or  ruler,  he  being  the  only 
"  real  man  "  in  an  autocratic  community  (ante  p.  26). 

The  name  of  Mayapan  is  given  in  the  form  Mayalpan, 
which  I  think  is  dialectic.  It  is  spoken  of  as  an  established 
city  under  the  joint  rule  of  several  chiefs  at  the  date  of  the 
founding  of  Uxmal. 

9.  This  paragraph  describes  how  the  ruler  of  the  Itzas  lost 
his  share  in  the  government  of  Mayapan.  Kebanthan, 
literally  a  plot,  or  to  plot  to  do  some  injury — "  concertar  de 
hacer  algun  mal,  y  el  tal  concierto,"  Diccionario  de  Motul, 


THE   SERIES   OF  THE    KATUNS.  129 

MS.  I  have  followed  Pio  Perez  in  translating  "against 
Hunac  Eel,"  although  "by  Hunac  Eel"  seems  more  correct. 
Elsewhere  the  name  is  Hunac  Ceel.  Ancona  argues  that  he 
was  a  member  of  the  Cocom  family  (Hist,  de  Yucatan,  I.  p. 

>S7)« 

Several  of  the  names  of  the  seven  "men  of  Mayapan  " 
have  a  Nahuatl  appearance.  Kakaltecat  =  Cacaltecatl, 
He  of  the  Crow ;  Ytzcuat  =  Itzcoatl,  Smirch-faced  snake ; 
Xuchueuet  =  Xochitl,  the  rose  or  flower ;  Pantemit  =  Panten- 
amitl,  the  Conqueror  of  the  city  wall.  These  would  seem  to 
bear  out  what  Landa  and  Herrera  say,  to  the  effect  that  at  one 
period  the  rulers  of  Mayapan  invited  Aztec  warriors  from  the 
province  of  Tabasco  to  come  and  dwell  in  the  city  and  aid 
them  in  controlling  the  inhabitants. 

Both  Dr.  Valentini  and  Senor  Pio  Perez  are  of  opinion  the 
Katuns  at  the  commencement  of  this  paragraph  should  read 
the  loth,  8th  and  6th,  instead  of  the  nth,  gth  and  6th,  as  it  is 
necessary  in  order  to  establish  consistency  with  what  follows. 

10.  This  is  one  of  the  most  obscure  sections  in  the 
chronicle.  The  phrase  tumenel  u  uahal  uahob  is  rendered  by 
Pio  Perez  "because he  made  war,"  while  Brasseur  translates 
it  "  because  of  his  great  feasts."  The  meaning  of  the  root 
uah  is  maize  cakes,  or,  more  generally,  bread.  The  Dicci- 
onario  de  Motul  gives:  "  UAHIL  ;  banquete,  convite  6 
comida,"  which  is  in  favor  of  Brasseur's  translation. 

Oxlahun  HUJ,  "thirteen  divisions;"  uuy  or  uuuy  means 
literally  a  fold  or  double,  and  hence  appears  to  have  been 
applied  to  ranks  of  men  in  double  rows.  I  do  not  find,  how- 
ever, any  such  meaning  given  in  the  dictionaries.  As  a 
numeral  particle  it  is  used  to  count  whatever  occurs  in  folds 
or  doubles. 


130  THE   CHRONICLES. 

The  number  thirteen  had  a  sacredness  attached  to  it,  from 
its  frequent  use  in  the  calendar.  It  appears  from  a  passage 
in  the  Popol  Vuh  that  the  Cakchiquels,  Pokomams  and 
Pokomchis  also  divided  their  tribes  into  thirteen  sections 
(Popol  Vuh,  p.  206).  In  the  Maya  language,  13  is  also  used  to 
signify  a  great  but  indefinite  number:  thus  oxlahun  cacab, 
thirteen  generations,  is  equivalent  to  "forever";  oxlahun 
pixan,  thirteen  times  happy,  is  to  be  happy  in  the  supreme 
degree ;  more  remote  from  customary  analogies  is  the  phrase 
for  "  full  moon,"  oxlhaun  caan  u,  literally  "the]  thirteen-sky 
moon,"  the  moon  which  fills  with  its  light  the  whole  sky 
(Diccionario  de  Motul,  MS.). 

The  phrase  u  yabal  u  natob  is  not  translated  at  all  in  the 
English  rendering  in  Stephens'  Travels,  nor  in  that  of  Valen- 
tini.  Brasseur  paraphrases  it  "by  him  who  gives  intelligence. ' ' 

The  proper  names  Ulmil  and  Ulil  seem  both  to  be  derived 
from  ula,  host,  the  master  of  the  feast. 

Here,  again,  I  shall  give  the  originals  of  the  two  previ- 
ous translators. 

Translation  of  Pio  Perez. 

"  En  este  mismo  periodo  6  katun  del  8°  ahau  fueron  a 
destruir  al  rey  Ulmil  porque  le  hacia  la  guerra  al  rey  de  Izamal 
Ulil.  Trece  divisiones  de  combatientes  tenia  cuando  los  dis- 
pers6  Hunac-eel  para  escarmentarlos  :  la  guerra  se  concluyo 
en  el  6°  ahau  £  los  34  anos. ' ' 

Translation  of  Brasseur. 

"  C'est  dans  la  me'me  periode  du  Huit  Ahau  qu  'ils  allSrent 
attaquer  le  roi  Ulmil,  a  cause  de  ses  grands  festins  avec  Ulil, 
roi  d'  Ytzmal :  ils  avaient  treize  divisions  de  troupes,  lorsqu'ils 
furent  dSfaits  par  Hunac-Eel,  par  celui  qui  donne  1'  intelli- 
gence. Au  Six  Ahau,  e'en  etait  fait,  apr&s  trente  quatre  ans." 


THE   SERIES   OF  THE   KATUNS.  131 

The  name  Hunac  Eel  should  be  Hunac  Ceel,  as  it  is  given 
in  the  other  chronicles.  It  means  "  he  who  causes  great  fear," 
hunac  in  composition  means  much,  great,  and  ceel,  cold, 
also  the  fright  and  terror  which  makes  one  shiver  as  with 
cold  ("  espanto,  asombro  6  turbacion  que  causa  frio."  Dice, 
de  Motul,  MS). 

ii.  This  important  section  describes  the  destruction  of  the 
great  city  of  Mayapan,  which  occurred  somewhere  between 
A.D.  1420-1450.  The  reasons  given  for  the  act  are  not  clear. 

Tumenel  u  pack  tulum,  tumenel  multepal  ich  cah  Mayalpan, 
appears  to  me  to  have  the  precise  meaning  I  have  given  in  the 
text ;  but  Pio  Perez  translates  the  passage  thus  "  fu6  invadido 
por  los  hombres  de  Itza  y  su  rey  Ulmil,  el  territorio  fortificado 
de  Mayalpan,  porque  tenia  murallas,  y  porque  gobernaba  en 
comun  el  pueblo  de  aquella  ciudad." 

The  expression  multepal,  from  mul,  to  do  an  act  jointly,  or 
in  common,  and  tepal,  to  govern,  is  interesting  as  showing 
that  the  government  of  the  country  in  its  golden  days  of 
prosperity  was  not  one  of  an  autocratic  monarch,  but  a  league 
or  confederation  of  the  principal  chiefs  of  the  peninsula.  This 
is  also  borne  out  by  the  descriptions  of  the  ancient  govern- 
ment to  be  found  in  the  pages  of  Landa  and  Herrera. 

The  Itzas  seized  the  territory  in  and  around  Mayapan,  but 
they  were  not  the  ones  who  destroyed  the  city.  This  was  the 
work  of  Ahuitzihul,  foreign  mountaineers,  jut,  is  the  com- 
mon term  for  a  foreigner  in  Maya,  and  is  now-a-days  applied 
especially  to  the  whites.  Uitz,  mountain,  is  used  with  refer- 
ence to  the  high  sierra  which  runs  through  central  Yucatan, 
and  so  Pio  Perez  understood  ahuitzil,  "los  que tenian  sus  ciuda- 
des  en  la  parte  montanosa. ' '  This  is  probably  correct,  though 


132  THE    CHRONICLES. 

we  do  not  know  to  whom  this  appellation  refers.  Yet  it  may 
be  added  that  another  meaning  can  be  given  to  the  phrase  ; 
uitz  is  the  term  applied  by  the  natives  in  some  parts  of  the 
peninsula  to  the  artificial  mounds  or  pyramids  on  which  their 
temples  were  situated,  which  are  usually  called  muul.*  In 
this  sense  ahuitzil  yul  should  be  rendered  "  foreigners  who 
had  great  pyramids." 

The  words  tan  cah  Mayapan  (not  Mayalpan  as  before)  are 
rendered  by  Pio  Perez  and  Brasseur  as  the  name  of  a  province 
or  district;  but  as  they  simply  mean  "  in  the  middle  of  the 
city  of  Mayapan,"  it  appears  to  be  their  signification  here. 

12.  "After  the  fortress  was  depopulated"  or  destroyed. 
This  no  doubt  refers  to  the  fortress  of  Mayapan,  spoken  of  in 
the    previous    section.     Aguilar  and  his   companions   were 
wrecked  on  the  coast  of  Yucatan,  in  1511,  and  this  is  proba- 
bly the  earliest  date  of  any  actual  landing  of  Europeans,  al- 
though in  1506,  Pinzon  had  sighted  the  eastern  shores. 

13.  Mctyacimil,  "the  death  of  the  Mayas,"  a  term  applied 
to  a  general  and  fatal  pestilence.     Such  are  referred  to  by 
Landa  (Relation,  §  X.)  and  Cogolludo  (^Historia  de  Yucatan, 
Lib.  IV,  cap.  VI),     The  Dictionario  de  Motul,  MS.  has  this 
entry : 

"  MAYACIMIL  :  una  mortandad  grande  que  fu6  en  Yucatan. 
Y  tomase  por  qualquier  mortandad  y  pestilencia  que  lleva 
mucha  gente." 

Noh  kakil,  noh,  great,  kak,  fire,  is  the  usual  word  for  the 
smallpox. 

1 "  En  toda  la  Peninsula  existen  unos  cerros  a  mano  6  monticulos  arti- 
ficiales,  que  comunmente  llaman  los  naturales  en  idioma  Maya  Muul  en 
algunos  lugares,  y  en  otros  Uitz."  Don  Jose  T.  Cervera  in  the  Revista 
de  Merida,  Dec.  3,  1871. 


THE    SERIES    OF   THE    KATUNS.  133 

The  reference  to  the  death  of  Ahpula,  who,  as  we  learn 
from  another  chronicle,  was  a  member  of  the  royal  Xiu  fam- 
ily, is  especially  valuable  as  assigning  a  definite  date  in  both 
the  Maya  and  European  calendars.  It  is  specified  with  great 
minuteness,  and  yet  Pio  Perez  made  the  serious  error  in  his 
computations  regarding  the  Maya  calendar  of  reading  "the 
sixth  year  of  the  I3th  ahau  "  instead  of  "six  years  from  the 
close  of  the  i3th  ahau,"  as,  in  fact,  he  himself  elsewhere 
translated  it. 

The  expression  u  xocolhaab  ti  lakin  cuchie,  "the  reckoning 
of  the  year  was  toward  the  East,"  refers  to  the  circle  or 
wheel  marked  with  the  four  cardinal  points  by  which  the  years 
were  arranged  with  reference  to  the  four  ' '  year-bearers ' ' 
Kan,  Muluc,  Ix  and  Cauac. 

The  last  words  of  this  section,  "sixty  years  after  the  for- 
tress was  destroyed,"  are  an  obvious  error,  as  in  the  preced- 
ing section  this  date  is  said  to  be  that  of  the  first  arrival  of 
the  Spaniards. 

14.  Kuluincob,  "mighty  men,"  from  kul,  strong,  power- 
ful, probably  akin  to  ku,  god,  but  not  with  the  religious  sig- 
nification which  kuyen  has  (see  page  125).  Caputzihil,  lit- 
erally "to  be  born  a  second  time."  Bishop  Landa  assures 
us  positively  that  a  rite  of  baptism  was  known  to  the  Mayas  be- 
fore the  arrival  of  the  whites,  and  that  this  name  was  applied 
to  it  (Relation,  p.  144).  As  will  be  seen  on  a  later  page, 
Maya  writers  usually  employed  another  term  to  express  Chris- 
tian baptism. 

The  year  in  which  Bishop  Francisco  Toral  first  came  to 
Yucatan  was  1562  (Cogolludo,  Hist,  de  Yucatan,  Lib.  VI, 
cap.  VI).  He  died  in  Mexico  in  1571. 


134  THE   CHRONICLES. 

The  remainder  of  this  chronicle  has  never  been  translated 
or  published.  It  refers  to  facts  after  the  Conquest,  but  I 
think  it  of  interest  to  give  it  completely,  as  its  manner  of 
dealing  with  known  dates  will  throw  light  on  its  general 
accuracy. 

15.  Bishop  Diego  de  Landa,  second  bishop  of  the  diocese 
ofMerida,  died  at  that  city  in  1579,  aged  fifty-four  years. 
The  first  missionaries  that  came  to  Mani  were  Fathers  Vil- 
lalpando  and  Benavente,  in  1547  (Cogolludo,  Hist.,  Lib.  V, 
cap.  VII).     The  convent  there  was  established  in  1549. 

1 6.  No  town  of  the  name  Yokhaa  is  now  known.     But  I 
find  on  the  ancient  native  map  of  Mani,  dating  from  1557, 
given  by  Stephens  (Travels  in   Yucatan,  Vol.  II,  p.  264),  a 
locality  marked  Yokha,  marked  with  a  cross.    This  is  no  doubt 
the  reference  in  the  text. 

17.  The  Auditor  Don  Tomas  Lopez  came  to  Yucatan  from 
Guatemala.      He  was  in  Yucatan  as  early  as  1552,  and  pub- 
lished laws  in  that  year  (Cogolludo,  Lib.  V,  cap.  XIX,  Lib. 
VII,  cap.  XI).     A  hospital  was  founded  very  early  in  Mani, 
according  to  Cogolludo,  but  he  does  not  give  the  exact  date 
(ibid.,  Lib.  IV,  cap.  XX). 

1 8.  Doctor  Don   Diego  Quijada  arrived  in  Yucatan  in 
1562,  and  remained  until  1565. 

19.  When  Landa  was  provincial,  1562-65,  various  Indians 
were  hanged  on  account  of  the  prevalence  of  suicide. 

20.  What  Marshall  is  referred  to  is  uncertain,  thulub  should 
probably  be  chulub,  and  so  I  have  translated  it.     Berendt 
suggested  ca  botab  chulub,  "when  they  paid  for  water,"  the 
reference  being  to  a  great  drought. 

21.  An  epidemic   of  measles  and  smallpox,  in    1609,   is 
referred  to  by  Cogolludo  (Lib.  IX,  cap.  I). 


THE   SERIES   OF  THE    KATUNS.  135 

22.  In    1610  three  Indians   of   Tekax   were   hanged   for 
having  killed  their  chief  Don  Pedro  Xiu  (Cogolludo,  Lib. 
IX,  cap.  I). 

23.  The  reference  is  to  a  census  or  assessment  of  the  town. 
None  is  mentioned  in  this  year  by  Cogolludo,  nor  does  he 
speak  of  the  Judge  Diego  Pareja. 


ii.  THE  SERIES  OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Tizimin. 


Tizimin  is  a  town  of  some  importance,  in  the 
district  of  Valladolid,  about  a  hundred  miles  east 
of  Merida.  The  "Book  of  Chilan  Balam"  which 
was  found  there  is  one  of  the  most  ancient  known, 
and  appears  to  have  been  written  about  the  close 
of  the  sixteenth  century.  It  is  now  in  the  posses- 
sion of  the  eminent  antiquary,  the  Canon  Cres- 
cendo Carrillo  y  Ancona,  of  Merida,  who  has  de- 
scribed it  in  his  work  on  Maya  literature.1  It  con- 
tains 26  leaves,  without  numeration,  and  on  the 
1 7th  this  chronicle  is  inserted  without  title  or 
prefatory  remarks.  It  is  evidently  a  version  of 
that  previously  given  from  the  Book  of  Mani,  al- 
though a  few  additional  particulars  are  stated, 
and  there  seems  to  have  been  an  attempt  to  ar- 
range the  epochs  in  more  completeness. 

This  has  led  to  the  insertion  of  a  number  of 
katuns  which  I  think  it  evident  do  not  properly 
come  into  the  count.  To  correct  the  list  the  ka- 

1  Disertacion  sobre  la  Historia  de  la  Lengua  Maya  b  Yucateca, 
in  the  Revista  de  Merida,  1870,  p.  128. 

136 


THE   SERIES   OF   THE    KATUNS.  137 

tuns  8th,  6th,  and  4th,  mentioned  in  §2,  should  be 
considered  the  same  as  8th,  6th,  and  4th,  repeated 
in  §3  and  §4.  Again,  in  section  n,  the  8th  ka- 
tun,  on  which  the  attack  on  Mayapan  occurs,  is  to 
be  considered  the  same  as  the  8th  with  which  §12 
begins,  and  the  whole  of  the  25  katuns  which  are 
either  stated  to  have  intervened,  or  must  be  added 
in  order  to  make  the  series  correct,  are  to  be 
omitted.  Finally,  the  8th  katun  at  the  close  of 
§10  should  immediately  follow  the  loth  at  the 
close  of  §8. 


TEXT. 


1.  Uaxac  ahau. 
Uac  ahau 
Can  ahau. 

Cabil  ahau — "  cakal  hab  catac  humppel  hab 
tu  humpiztun  ahoxlahunahau. 

2.  Oxlahun  ahau. 
Uaxac  ahau. 
Uac  ahau. 

Ca  ahau  ;  kuchci    chacnabiton    mekat  tutul 
xiu,  humppel  hab  mati  hokal  hab. 

3.  Uaxac  ahau ;    uch  cuchi 2  canpahal  chichen 

Ytza ;    uch   cu    chicpahal    tzucubte    Zian 
can  lae. 

4.  Can  ahau. 
Cabil  ahau. 

Oxlahun  ahau  ;  lai  tzolci  pop. 

5.  Buluc  ahau. 
Bolon  ahau. 
Uuc  ahau. 
Ho  ahau. 

1  cankal.  2  canlaahal. 

138 


THE    SERIES   OF   THE    KATUNS.  139 

Ox  ahau. 

Hun  ahau ;  lahunkal  hab  cu  tepal  chichen 
Ytza,  ca  paxi  ca  binob  t  cahtal  chakanputun 
ti  yanhi  yotochob  ahYtzaob  kuyan  uinicobi. 

6.  Uac  ahau  ;  chuccu  lumil  chakanputun. 
Can  ahau. 

Cabil  ahau. 

Oxlahun  ahau. 

Buluc  ahau. 

Bolon  ahau. 

Uuc  ahau. 

Ho  ahau. 

Ox  ahau. 

Hun  ahau. 

Lahca  ahau. 

Lahun  ahau. 

Uaxac  ahau;  paxci  chakanputun;  oxlahun- 
kal  hab  cu  tepal  chacanputun  tumen  Ytza 
1  unincob ;  ca  talob  u  tzaclob  yotochob 
tu eaten ;  ca  u  zatahob  be  chakanputun  ; 
lay  u  katunil  2  biciob  ahYtzaob  yalan  che, 
yalan  haban,  yalan  ak  ti  numyaob. 

7.  Vac  ahau. 

Can  ahau  ;  cakal  hab  ca  talob  u  heo  yotochob 
tu  eaten ;  ca  u  zatahob  be  chankanputun. 
Cabil  ahau. 

1  uinicob.  2  binciob. 


140  THE    CHRONICLES. 

Oxlahun  ahau. 
Buluc  ahau. 
Bolon  ahau. 
Vuc  ahau. 
Ho  ahau. 
Ox  ahau. 
Hun  ahau. 
Lahca  ahau. 

8.  Lahun   ahau;    u   heocicab  ahzuitok   tutulxiu 

uxmal ;  lahunkal  hab  cuchi  ca  heoiob  lum 
Uxmal. 

9,  10.  Buluc  ahau. 
Bolon  ahau. 
Uuc  ahau. 

Ho  ahau. 

Ox  ahau. 

Hun  ahau. 

Lahca  ahau. 

Lahun  ahau. 

Uaxac  ahau  ;  paxci  u  halach  vinicil  chichen 
Ytza  tu  kebanthan  hunac  ceel,  ah  zinte  yut 
chan,  tzumte  cum,  taxal,  pantemit,  xuchve- 
vet,  Itzcoat,  kakal  cat,  lai  u  kaba  u  uinicilob 
lae  uuctulob  tumen  u  uahal  uahob  y  ytzmal 
ulil  ahau :  oxlahun  UUD  u  katunilob  ca  paxob 
tumen  hunac  ceel,  tumen  u  oabal  u  natob. 


THE   SERIES   OF   THE    KATUNS.  141 

1 1 .  Uac  ahau. 

Can  ahau;  cakal  hab  ca  chuci  u  lumil  ahau, 

tumen  u  kebanthan  hunac  ceel. 
Cabil  ahau. 
Oxlahun  ahau. 
Buluc  ahau. 
Bolon  ahau. 
Uuc  ahau. 
Ho  ahau. 
Ox  ahau. 
Hun  ahau. 
Lahca  ahau. 
Uaxac  ahau  ;  uchci  puchtun  ich  paa  Mayapan 

tumen  u  pach  tulum,  tu  tumen  multepal  ich 

cah  mayapan. 
Uac  ahau. 
Cabil  ahau ;  oxlahun  tun  mani  oulob  u  yaxil 

cob  u  lumil  Yucatan  tzir  nbte ;  cankal  hab 

catac  oxlahun  pizi. 
Buluc  ahau. 
Bolon  ahau. 
Uuc  ahau. 
Ho  ahau. 
Ox  ahau. 
Hun  ahau. 
Lahca  ahau. 


142  THE    CHRONICLES. 

Lahun  ahau, 
Uaxac  ahau. 
Uac  ahau'. 
Can  ahau. 
Cabil  ahau. 
Oxlahun  ahau. 
Buluc  ahau. 

12.  Uaxac  ahau;   paxci  cah  mayapan  tumenel 

vitzil  oul ;  lahunkal  hab  catac  cankal  habi. 

13.  Can  ahau  ;    uchi  maya  cimlal  ocnalkuchil 

ych  paa. 

Cabil  ahau  ;  uchci  nohkakil. 

Oxlahun  ahau;  'uchci  cimil  ahpulha,  uacppel 
hab  u  binel  ca  oococ  u  xol  oxlahun  ahau 
cuchie,  ti  yan  u  xocol  hab  ti  lakin  cuchie, 
canil  kan,  cumlahi  pop  hool  han,  tu  holhun 
zip  catac  oxppeli,  bolon  imix  u  kinil  cimci 
ahpulha  laitun  hab  =1536  cuchi. 

14.  Buluc  ahau ;  ulci  Dulob kul  uincob  ti  la- 

kin  u  talob  ca  ulob  uai  tac  lumile. 
Bolon  ahau;  hopci  xptianoil;  uchci  caputzihil; 
lai  li  ichil  u  katunil  ulci  yax  obispo  toral 
heix  hab  cu  2xinbal  cuchie — 1544. 

1 5.  Vuc  ahau ;  cimci  obispo  Landa  ichil  u  katunil. 

1 6.  Ho  ahau,  ca  yum  cahi  padre  mani  lai  hab  cu 

1  uchuc.  2  ximbal. 


THE    SERIES   OF   THE    KATUNS.  143 

ximbal  cuchi  la — 1550;  lai  hab  cu  ximbal 
ca  cahiob  yok  ha,  1552  cuchi. 

17.  1559,  hab  ca  uli  oydor  ca  paki  spital. 

1 8.  1560,  u  habil  ca  uli  Doctor  quixada  yax 

halach  uinic  uai  ti  lume. 

19.  1562,  hab  ca  uchci  chuitab. 

20.  1563,  hab  ca  uli  mariscal. 

21.  1569,  hab  ca  uchi  kakil. 

22.  1619,  u  habil  ca  hichi  u  cal  'ahkaxob. 

23.  1611,  hab  ca  oibtabi  cah  tumenel  Jues. 

1  tikaxob. 


TRANSLATION. 


1.  The  eighth  ahau. 
The  sixth  ahau. 
The  fourth  ahau. 

The  second  ahau  ;  four  score  years  and  one 
year  to  the  first  year  of  the  thirteenth  ahau. 

2.  The  thirteenth  ahau. 
The  eighth  ahau. 
The  sixth  ahau. 

The  fourth  ahau  ;  Mekat  Tutulxiu  arrived  at 
Chacnabiton  ;  five  score  years  lacking  one 
year. 

3.  The  eighth  ahau ;    it  occurred  that  Chichen 

Itza  was  learned  about ;  the  discovery  of 
the  province  of  Zian  can  took  place. 

4.  The  fourth  ahau. 
The  second  ahau. 

The  thirteenth  ahau  ;  then  Pop  was  counted 
in  order. 

5.  The  eleventh  ahau. 
The  ninth  ahau. 
The  seventh  ahau. 
The  fifth  ahau. 

144 


THE   SERIES   OF   THE    KATUNS.  145 

The  third  ahau. 

The  first  ahau;  ten  score  years  they  ruled 
Chichen  Itza,  then  it  was  destroyed  and  they 
went  to  live  at  Chakanputun,  where  were 
the  houses  of  those  of  Itza,  holy  men. 
6.  The  sixth  ahau ;  the  land  of  Chakanputun 
was  seized. 

The  fourth  ahau. 

The  second  ahau. 

The  thirteenth  ahau. 

The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau. 

The  third  ahau. 

The  first  ahau. 

The  twelfth  ahau. 

The  tenth  ahau. 

The  eighth  ahau ;  Chakanputun  was  aban- 
doned ;  for  thirteen  score  years  Chakanpu- 
tun was  ruled  by  the  men  of  Itza  ;  then  they 
came  in  search  of  their  houses  a  second 
time ;  and  they  lost  the  road  to  Chakan- 
putun ;  in  this  katun  those  of  Itza  were 
under  the  trees,  under  the  boughs,  under 
the  branches,  to  their  sorrow. 


146  THE    CHRONICLES. 

7.  The  sixth  ahau. 

Thefourthahau:  two  score  years,  and  they  came 
and  established  their  houses  a  second  time; 
when  they  lost  the  road  to  Chakanputun. 

The  second  ahau. 

The  thirteenth  ahau. 

The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau. 

The  third  ahau. 

The  first  ahau. 

The  twelfth  ahau. 

8.  The  tenth  ahau  ;  Ahzuitok  Tutulxiu  founded 

Uxmal :  ten  score  years  had  passed  when 
they  established  the  territory  of  Uxmal. 
9,10.  The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau. 

The  third  ahau. 

The  first  ahau. 

The  twelfth  ahau. 

The  tenth  ahau. 

The  eighth  ahau ;  the  ruler  deserted  (de- 
populated) Chichen  Itza,  on  account  of  the 


THE    SERIES   OF   THE    KATUNS.  147 

plot  of  Hunac  Ceel ;  Ahzinteyut  Chan, 
Tzumtecum,  Taxal,  Pantemit,  Xuchueuet, 
Itzcoat,  Kakalcat,  these  were  the  names  of 
the  seven  men ;  on  account  of  the  banquet 
with  Ulil,  ruler  of  Itzmal ;  there  were 
thirteen  divisions  of  warriors  when  they 
were  driven  out  by  Hunac  Ceel,  in  order 
that  they  might  know  what  was  to  be  given. 
1 1.  The  sixth  ahau. 

The  fourth  ahau  :  two  score  years ;  then  the 
ruler  seized  the  land  on  account  of  the 
plot  of  Hunac  Ceel. 

The  second  ahau. 

The  thirteenth  ahau. 

The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau. 

The  third  ahau. 

The  first  ahau. 

The  twelfth  ahau. 

The  tenth  ahau. 

The  eighth  ahau  ;  fighting  took  place  in  the 
fortress  Mayapan,  on  account  of  the  seizure 
of  the  castle,  and  on  account  of  the  joint 
government  in  the  city  of  Mayapan. 


148  THE   CHRONICLES. 

The  sixth  ahau. 

The  second  ahau :  on  the  thirteenth  for- 
eigners passed,  they  say  for  the  first  time, 
to  this  land,  the  province  Yucatan ;  four 
score  years  and  thirteen. 

The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau. 

The  third  ahau. 

The  first  ahau. 

The  twelfth  ahau. 

The  tenth  ahau. 

The  eighth  ahau. 

The  sixth  ahau. 

The  fourth  ahau. 

The  second  ahau. 

The  thirteenth  ahau. 

The  eleventh  ahau. 

12.  The  eighth  ahau;  Mayapan  was  depopu- 

lated by  foreigners  from  the  mountains ; 
ten  score  years  and  four  score  years. 

13.  The  fourth  ahau  ;  the  pestilence,  the  general 

death,  took  place  in  the  fortress. 
The  second  ahau  ;  the  smallpox  took  place. 
The  thirteenth  ahau  ;  the  death  of  Ahpulha 

took  place;  it  was  the  sixth  year  when  ended 


THE    SERIES   OF   THE    KATUNS.  149 

the  count  of  the  thirteenth  ahau;  the  count  of 
the  year  was  from  the  east,  (the  month)  Pop 
passed  on  the  fifth  kan  ;  on  the  eighteenth 
of  (the  month)  Zip,  9  Imix,  was  the  day 
Ahpulha  died;  it  was  the  year  1536. 

14.  The  eleventh  ahau;    foreigners  arrived — 

mighty  men  from  the  east ;  they  came,  they 
arrived  here  in  this  land. 
The  ninth  ahau  ;  Christianity  began ;  baptism 
took  place ;  also  in  this  katun  came  the  first 
bishop  Toral;  the  year  which  was  passing 
was — 1544. 

15.  The  seventh  ahau;  bishop  Landa  died  in 

this  katun. 

1 6.  The  fifth  ahau ;  the  Fathers  settled  at  Mani ; 

the  year  that  was  passing  was  1 550 ;  in  the 
year  1552  they  settled  upon  the  water. 
17>  J559  !  this  Year  came  the  auditor  and  built 
the  Hospital. 

1 8.  1560;    this  year  arrived  Doctor  Quixada, 

the  first  governor  here  in  this  land. 

19.  1562  ;  this  year  took  place  the  hanging. 

20.  1563  ;  this  year  came  Mariscal. 

21.  1569  ;  this  year  smallpox  occurred. 

22.  1610;  this  year  those  of  Tekax  were  hanged. 

23.  1 6 1 1 ;  this  year  the  towns  were  written  down 

by  the  Judge. 


NOTES. 


The  entire  omission  of  the  introductory  paragraph  of  the 
Mani  chronicle,  with  its  references  to  the  Quetzalcoatl  myth, 
is  noteworthy. 

As  neither  chronicle  begins  with  the  beginning  of  an  Ahau 
Katun,  it  is  obvious  that  some  era  was  fixed  upon  in  later 
days  from  which  to  count  the  Katuns  backward  in  time  to  the 
dawn  of  tradition,  as  well  as  forward. 

2.  On  the  name  Chacnabiton  see  page  123. 

3.  Canpahal  I  take  to  be  an  old  form  of  canchahal  or  can- 
laahal,  both  of  which  mean  to  learn  or  learn  about.     On  Zian 
can  see  page  124. 

4.  I  am  at  a  loss  for  the  exact  bearing  of  the  expression 
lai  tzolci  Pop.     Pop  is  the  first  month  in  the  Maya  year ;  tzoo- 
lol  is  "  to  be  counted  in  order  "  {Dice.  Motul~);  the  preterite 
in  ci  would  seem  to  justify  the  rendering  "  since  then  Pop 
was  counted  in  regular  succession ; ' '   (see  remarks  on   the 
effect  of  ci,  on  page  106);  in   other  words,  that  the  calendar 
was  adopted  at  that  time,  which  was  also  at  the  beginning  of 
an  Ahau  Katun,  and,  by  the  count  given  (supplying  the  ka- 
tuns  not  mentioned  by  the  writer)  thirty  katuns,  600  years, 
since  their  traditions  began. 

6.    Chuccu,  passive  of  chucah,  to  seize,  take  possession  of. 

Zatahob  be,  "they  lost  the  road,"  probably  meant,  in  a  fig- 
urative sense,  that  they  were  prevented  by  intervening  un- 
friendly tribes  from  continuing  their  intercourse  with  the 

150 


THE   SERIES   OF   THE    KATUNS.  151 

western  coast.  Biciob,  evidently  for  binciob.  The  expres- 
sion yalan  che,  yalan  haban,  yalan  ak,  has  already  been  ex- 
plained (page  126). 

13.  Ocnakuchil.  The  derivation  of  this  word  is  stated  to 
be  from  ocol,  to  enter,  na,  the  houses,  kuch,  the  crow  or  buz- 
zard, the  number  of  the  dead  being  so  great  that  the  carrion 
birds  entered  the  dwellings  to  prey  upon  the  bodies. 

In  the  account  of  Ahpula's  death  ca  yococ  should,  I  think, 
read  ca  ma  yococ,  "  when  not  yet  was  ended." 


in.  THE  RECORD  OF  THE  COUNT 
OF  THE  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Chumayel. 


The  village  of  Chumayel  is  about  six  leagues 
east  of  Mani,  and  within  the  boundaries  of  the 
province  anciently  ruled  by  the  Xiu  family. 

The  copy  of  the  Book  of  Chilan  Balam  which 
was  found  there  was  a  redaction  made  by  an  In- 
dian, Don  Juan  Josef  Hoil,  in  1782.  Like  all  these 
volumes  it  is  a  sort  of  common  place  book,  in  which 
were  copied  miscellaneous  articles  from  much  old- 
er manuscripts.  One  of  these  bears  the  date  1689, 
but  most  of  them  have  no  date  attached.  Hoil's 
original  is,  I  believe,  in  the  possession  of  the  Can- 
on Crescencio  Carrillo  y  Ancona,  of  Merida.  A 
fac-simile  copy,  by  the  hand  of  the  late  Dr.  Berendt, 
is  in  my  possession. 

At  the  close  of  the  volume,  ff.  40-44,  are  found 
three  summaries  of  the  ancient  history  of  Yucatan, 
which  are  those  I  am  about  to  give.  They  have 
never  been  translated  from  the  original,  nor  pub- 
lished in  any  form,  and  they  contain  details  of  in- 
terest. They  are  evidently  from  different  sources, 
and  are  also  different  from  those  previously  given. 

152 


TEXT. 


U  kahlay  u  xocan  katunob  uchi  u  chictahal 
u  Chicheen  Ytza  uchi  lae  lay  oiban  ti  cab  lae 
uchebal  yoheltabal  tumen  hijmac  yolah  yohel 
te  ti  xocol  katun  lae. 


VI.  Uac  ahau  uchci  u  chictahal  u  chicheen 

Ytza. 
IIII.  Can  ahau  lae. 

II.  Cabil  ahau. 

XIII.  Oxlahunahau  tzolci.pop. 
XI.  Buluc  ahau. 
IX.  Bolon  ahau. 

VII.  Uuc  ahau. 
V.  Ho  ahau. 

III.  Ox  ahau. 

I.  Hun  ahau. 
XII.  Lahca  ahau. 

X.  Lahun  ahau  ;  paxci  u  chicheen  Ytza ; 
uchi  oxlahun  UUD  katun  cacahi  cha- 
kanputun  ti  yotochob  u  katunil. 
K  153 


154  THE    CHRONICLES. 


2.  VI.  Uac  ahau. 

IIII.  Can  ahau ;  chucci  u  lumil  tumenob 

Chakanputun. 
II.  Cabil  ahau. 
XIII.  Oxlahun  ahau. 
XI.  Buluc  ahau. 
IX.  Bolon  ahau. 
VII.  Uuc  ahau. 
V.  Ho  ahau. 
III.  Ox  ahau. 

I.  Hun  ahau. 

XII.  Lahca  ahau. 

X.  Lahun  ahau. 

VIII.  Uaxac  ahau ;  paxci  chakan  putunob 
tumenob  ah  Ytza  uinicob  ca  taliob 
u  tzacle  u  yotochob  tu  eaten  ;  oxla- 
hun  UUD  u  katunil ;  cahanob  chakan 
putunob  tic  yotochob ;  layli  u  katu- 
nil binciob  ah  Ytzaob  yalan  che,  ya- 
lan  haban,  yalan  ak,  ti  numyaob  lae. 

3.  VI.  Uac  ahau. 
IIII.  Can  ahau. 

II.  Cabil  ahau. 

XIII.  Oxlahun  ahau. 

XI.  Buluc  ahau. 


RECORD  OF  THE  COUNT  OF  THE  KATUNS.  155 

IX.  Bolon  ahau. 
VII.  Uuc  ahau. 
V.  Ho  ahau. 
III.  Ox  ahau. 

I.  Hun  ahau. 
XII.  Lahca  ahau. 
X.  Lahun  ahau. 

VIII.  Uaxac  ahau;  paxci  ahYtza  uinicob  ti 
yotochob  tu  eaten,  tumen  u  keban- 
than  hun  nac  ceel,  tumen  u  uahal 
uahob  y  ahYtzmal ;  oxlahunuuo  u 
katunil  cahanobi  ca  paxiob  tumen 
hun  nac  ceel,  tumen  a  Dabal  u  natob 
ahYtzaob  lae. 

4.  VI.  Uac  ahau. 

IIII.  Can  ahau :   chucci  u   luumil  ichpaa 
Mayapan    tumen   AhYtza  uinicob, 
likulob  ti  yotoche   tumenel  ahYtz- 
malob,  tumen  u   kebanthan  -  -  - 
hun  nac  ceel  lae. 

5.  II.  Cabil  ahau. 
XIII.  Oxlahun  ahau. 

XI.  Buluc  ahau. 
IX.  Bolon  ahau. 
VII.  Uuc  ahau, 
V.  Ho  ahau. 


156  THE   CHRONICLES. 

III.  Ox  ahau. 

I.  Hun  ahau. 
XII.  Lahca  ahau. 
X.  Lahun  ahau. 

VIII.  Uaxac  ahau :  uchci  pucfttun  ychpaa 
Mayapan  tumen  u  pach  paa,  u  pach 
tulum,  tumen  multepal  ych  cah  Ma- 
yapan lal  lae. 

6.  VI.  Uac  ahau. 

IIII.  Can   ahau  :  uchci  mayacimlal ;  uchci 

ocnakuchil  ych  paa. 
II.  Cabil  ahau  :  uchci  kakil  nohkakile. 

7.  XIII.  Oxlahun  ahau  ;  cimci  Ahpula  uacppel 

haab  ;  u  binel  u  xocol  haab  ti  lakin 
cuchie  ;  'caanil  kan  cumlahci  pop  ti 
lakin  he  tunte  na  cici  pahool  katun 
haab ;  hun  hix  cip  catac  oxppeli  Bo- 
Ion  ymix  hi ;  u  kinil  lay  cimci  Ah- 
pula lae  napotxiu  tu  habil  D°.  158 
anos. 

8.  XL  Buluc  ahau  :  hulciob  kul  uinicob  ti  la- 

kin;  u  yah  talzah;  ulob  u  yaxchun 
uay  lae  luumil  coon  maya  uinice  tu 
habil  D°.  1523  anos. 

IX.  Bolon  ahau :  hoppci  xpnoil\  uchci  ca- 
1  Canil. 


RECORD  OF  THE  COUNT  OF  THE  KATUNS.  157 

putzihil ;  laytal  ychil  u  katunil  hulci 
obispo  tora  'ua ;    xane  hauci  'huytabe 
tu  habil  D°.  1546  anos. 
VII.  Uuc  ahau :  cimci  obispo  de  Landa. 
V.  Hoo  ahau. 
III.  Ox  ahau. 

1  uay.  •  chuytabe. 


TRANSLATION. 


This  is  the  Record  of  the  count  of  the  ka- 
tuns  from  when  took  place  the  discovery  of 
Chichen  Itza ;  this  is  written  for  the  town  in 
order  that  it  maybe  known  by  whoever  wishes 
to  know  as  to  the  counting  of  the  katuns. 


VI.  In  the  sixth  ahau  took  place  the  dis- 
covery of  Chichen  Itza. 
IIII.  This  is  the  fourth  ahau. 

II.  The  second  ahau. 
XIII.  The  thirteenth  ahau  ;  Pop  was  set  in 

order. 

XI.  The  eleventh  ahau. 
IX.  The  ninth  ahau. 
VII.  The  seventh  ahau. 
V.  The  fifth  ahau. 
III.  The  third  ahau. 
I.  The  first  ahau. 
XII.  The  twelfth  ahau. 
X.  The  tenth  ahau ;   Chichen  Itza  was 
158 


RECORD  OF  THE  COUNT  OF  THE  KATUNS.  159 

abandoned ;  at  this  time  it  took  place 
that  thirteen  divisions  of  warriors 
went  to  Chakanputun  for  houses. 


2.       VI.  The  sixth  ahau. 

IIII.  The  fourth  ahau  ;  the  land  was  taken 
in  possession  by  those  of  Chakan- 
putun. 

II.  The  second  ahau. 
XIII.  The  thirteenth  ahau. 
XI.  The  eleventh  ahau. 
IX.  The  ninth  ahau. 
VII.  The  seventh  ahau. 
V.  The  fifth  ahau. 
III.  The  third  ahau. 
I.  The  first  ahau. 
XII.  The  twelfth  ahau. 

X.  The  tenth  ahau. 

VIII.  The  eighth  ahau:  Chakanputun  was 
deserted  by  the  men  of  Itza  when 
they  came  in  search  of  their  houses 
for  the  second  time ;  thirteen  divi- 
sions of  warriors  dwelt  in  the  houses 
at  Chakanputun;  in  this  katun  those 
of  Itza  were  under  the  trees,  under 


160  THE   CHRONICLES. 

the  boughs,  under  the  branches,  to 
their  misery. 

3.  VI.  The  sixth  ahau. 
IV.  The  fourth  ahau. 

II.  The  second  ahau. 
XIII.  The  thirteenth  ahau. 
XI.  The  eleventh  ahau. 
IX.  The  ninth  ahau. 
VII.  The  seventh  ahau. 
V.  The  fifth  ahau. 
III.  The  third  ahau. 
I.  The  first  ahau. 
XII.  The  twelfth  ahau. 

X.  The  tenth  ahau. 

VIII.  The  eighth  ahau :  the  men  of  Itza 
were  driven  out  of  their  houses  a 
second  time  because  of  the  plot  of 
Hunac  Ceel,  because  of  the  festivi- 
ties with  those  of  Itzmal ;  thirteen  di- 
visions of  warriors  dwelt  there  when 
they  were  driven  out  by  Hunnac 
Ceel  in  order  that  those  of  Itza  might 
know  what  was  to  be  given. 

4.  VI.  The  sixth  ahau. 

IIII.  The  fourth  ahau ;  the  territory  of  the 
fortress  of  Mayapan  was  seized  by 


RECORD  OF  THE  COUNT  OF  THE  KATUNS.  161 

the  men  of  Itza  as  also  the  houses 
by  those  of  Itzamal  because  of  the 
plotting  -  -  -  -  of  Hunnac  Ceel. 

5.  II.  The  second  ahau. 
XIII.  The  thirteenth  ahau. 

XI.  The  eleventh  ahau. 
IX.  The  ninth  ahau. 
VII.  The  seventh  ahau. 
V.  The  fifth  ahau. 

III.  The  third  ahau. 
I.  The  first  ahau. 

XII.  The  twelfth  ahau. 
X.  The  tenth  ahau. 

VIII.  The  eighth  ahau :  there  was  fighting 
in  the  fortress  of  Mayapan  because 
of  the  seizure  of  the  fortress  and 
the  fortified  town  by  the  joint  gov- 
ernment in  the  city  of  Mayapan. 

6.  VI.  The  sixth  ahau. 

IV.  The  fourth  ahau  :  the  pestilence  took 

place,  the  general  death  took  place 
in  the  fortress. 

II.  The  second  ahau  ;  the  smallpox  broke 
out. 

7.  XIII.  The   thirteenth  ahau ;   Ahpula    died 

the  sixth  year ;  the  count  of  the  years 


162  THE    CHRONICLES. 

was   toward  the  east :  (the  month) 
Pop  began  on  4  Kan  to  the  east  * 

9  Imix  was 

the  day  on  which  Ahpula  NapotXiu 
died  in  the  year  of  the  Lord  158. 
8.  XI.  The  eleventh  ahau  :  the  mighty  men 
came  from  the  East,  they  brought  the 
sickness ;  they  arrived  for  the  first 
time  in  this  country  we  Maya  men 
say  in  the  year  1513. 
IX.  The  ninth  ahau :  Christianity  began  ; 
baptism  took  place ;  also  in  this  ka- 
tun  arrived  bishop  Toral  here ;  also 
the  hanging  ceased  in  the  year 
1546. 

VII.  The  seventh  ahau  ;  bishop  Landa  died. 
V.  The  fifth  ahau. 
III.  The  third  ahau. 


NOTES. 


The  writer  states,  in  a  brief  introduction,  the  nature  and 
purpose  of  his  composition. 

U  kahlay,  the  record,  or  the  memoir,  from  kahal,  to 
remember.  The  concrete  meaning  of  the  root  is  "to  know 
by  sight,  to  recognize."  riban,  past  participle,  passive  voice, 
of  rib  to  write :  the  original  signification  of  the  word  is  "to 
paint."  Yoheltabal,  passive  form  of  ohel,  to  know,  which  is 
always  conjugated  with  the  pronominal  prefixes,  u,  a,  y.  Yolah, 
syncopated  form  of  u  uolah,  he  wills,  wishes,  uol  =  volo, 
uolah  =  voluntas. 

It  will  be  noticed  that  this  chronicle  is  not  called  an 
"arrangement"  of  the  katuns,  tzolan  katun,  but  a  count  or 
reckoning  of  them,  xocan  or  xocol,  from  xoc,  to  count. 

i.  The  count  begins  with  the  discovery  of  Chichen  Itza, 
mentions  that  Pop  was  "  counted  in  order  "  at  the  beginning 
of  the  next  following  Ahau  Katun,  and  having  stated  the 
desertion  of  Chichen  Itza  and  the  migration  to  Chakanputun, 
the  chronicler  draws  a  line,  as  if  to  separate  broadly  these 
occurrences  from  those  which  followed. 

5.  The  distinction  between  paa  and  tulum  appears  to  be 
that  tulum  is  an  enclosure  surrounded  by  a  defensive  wall,  and 
this  wall  itself;  while  paa  is  a  castle,  or,  in  Maya  land,  a 
mound  or  pyramid  with  buildings  on  it  erected  for  purposes 
of  defence. 

163 


164  THE   CHRONICLES. 

6.  Kakil  nohkakil,  the  fire,  the  great  fire,  but  here  in  the 
sense  of  a  contagious  febrile  disease,  probably  the  smallpox. 

7.  The  text  in  this  section  is  corrupt,  and  I  leave  a  line 
untranslated.    The  writer  informs  us,  what  was  omitted  in  the 
previous  chronicles,  that  the  Ahpula  whose  death  is  so  care- 
fully mentioned  by  all,  was  a  member  of  the  Xiu  family  which 
reigned  over  the  province  of  Mani.     They  were  almost  the 
first  of  the  powerful  Maya  nobles  to  make  friends  with  the 
Spaniards.     The  date  158  is  apparently  intended  for  1538,  or 
perhaps  1508,  which  is  more  consistent  with  the  following 
section,  but  less  so  with  the  previous  chronicles. 

Kul  uinicob,  as  remarked  on  page  133,  means  "the 
mighty  men,"  not  the  "holy  men,"  as  generally  translated. 
The  term  was  applied  to  the  Spaniards.  The  Dice,  de  Motul 
MS.  says: — "KULVINIC:  muy  hombre,  hombre  de  respeto  y 
de  hecho,  y  llaman  asi  los  Indies  £  los  Espanoles."  U  yah 
talzah,  they  bring  the  sickness,  probably  the  smallpox.  Coon 
or  con,  ist  pers.  pi.  pres.  indie,  of  the  irregular  verb  cen 
(cihi,  ciac),  to  say,  to  tell. 


IV.  THE  MAYA  KATUNS. 

From  the  Book  of  Chilan  Balam  of  Chumayel, 


The  following  chronicle  is  stated  by  its  writer 
to  be  distinctively  called  the  "  Maya  Katuns,"  and  to 
be  written  for  (or  by)  the  Itzas.  We  have,  there- 
fore, no  longer  to  do  with  the  reckoning  of  the  sub- 
jects of  the  Xiu  family  who  ruled  at  Mani,  but 
with  one  which  emanates  from  the  priests  of  the 
Cocomes,  who  were  hereditary  masters  of  Chichen 
Itza.  It  is  evidently  of  different  origin,  although 
many  of  the  same  facts  are  referred  to  in  it. 


165 


TEXT. 

U  kahlay    katunob  utial   ahYtzaob    maya- 
katun  u  kaba  lae. 


1.  Lahca  ahau. 
Lahun  ahau. 
Uaxac  ahau. 

Uac  ahau  ;  paxciob  ahoni. 

Can  ahau. 

Cabil  ahau. 

Oxlahun  ahau. 

Buluc  ahau. 

Bolon  ahau. 

Uuc  ahau. 

Hoo  ahau  ;  paxci  u  cah  yahau  ahYtzmal  kin- 

ich  kakmo  y  pop  hoi  chan  tumenel  hun  nac 

ceel. 
Ox  ahau. 

2.  Hun  ahau :  paxci  yala  ahYtza  tu  chicheen, 

tu  yoxpiztun  ychil  hun  ahau  paxci  u  chich- 
een. 

Lahca  ahau. 

Lahun  ahau. 

166 


THE   SERIES   OF   THE    KATUNS.  167 

3.  Uaxac  ahau:  u  katunil  heoci  cah  yala  ahYtza 

likul  yan  che  yalan  haban  tan  xuluc  mul 
u  kaba  ti  likulob  ca  u  heaahob  luum  Zac- 
lactun  Mayapan  u  kaba  tu  uucpiztun  uax- 
ac  ahau  u  katunil ;  laix  u  katunil  cimci 
Chakanputun  tumen  kak  u  pa  cal  yetel  tec 
uilue. 

4.  Uac  ahau. 
Can  ahau. 
Cabil  ahau. 
Oxlahun  ahau. 
Buluc  ahau. 
Bolon  ahau. 
Uuc  ahau. 

Hoo  ahau:  ulci  oul  ti  chibil  uinic,  yxma  pic 

oul  u  kaba;  ma  paxci  peten  tumenelobi. 
Ox  ahau. 

5.  Hun  ahau :  paxci  peten  tan  cah  mayapan  u 

kaba  tu  hunpiztun  ychil  hun  ahau  u  katun- 
ile ;  lukci  halach  uinic  tutul  y  u  Batabilob 
cabe  y  cantzuc  culcahobe;  lay  u  katunil 
paxi  uincob  tan  cah  xcauec  2chahiob  u  Ba- 
tabilob cabe. 

6.  Lahca  ahau  te  chabi  Otzmal  u  tunile. 
Lahun  ahau,  te  chabi  Zizal  u  tunile. 

1  caua.  *  cahiob. 


168  THE    CHRONICLES. 

Uaxac  ahau,  te  chabi  Kancaba  u  tunile. 
Uac  ahau,  te  chabi  hunnacthi  u  tunile. 

7.  Can  ahau,  te  chabi  atikuhe  u  tunilae ;  lay  u 

katunil  uchci  mayacimlal  tu  hopiztun  ychil 

can  ahau  u  katunil  lae. 
Cabil  ahau,  te  chabi  chacalna  u  tunile. 
Oxlahun  ahau,  te  chabi  euan  u  tunile. 

8.  Buluc  ahau,  u  yaxchun  kin  coloxpeten  chabi 

u  tunile ;  laix  u  katunil  cimci  Ahpula  Na- 
potxiu  u  kaba  tu  hunpiztun  Buluc  ahau. 
Laix  u  katunil  yax  hulciob  espanolesob 
uay  tac  lumil  lae  tu  uucpiztun  Buluc  ahau 
u  katunil  tiix  hoppi  xpnoil  lae  tu  habil 
quinientos  diez  y  nueve  anos  D°  1519  as. 
'9.  Bolon  ahau  ma  chabi  u  tunil  lae;  lay  katun 
yax  ulci  obispo  Fray  Franco  '  to  Ral,  huli  tu 
uacpiztun  ychil  ahBolon  ahau  katun  lae. 

Uac  ahau,  ma  chabi  u  tunil  lae ;  lay  u  katu- 
nil cimci  Obispo  e  landa  lae,  tii  xuli  uhel 
Obispo  xani. 

Hoo  ahau. 

Ox  ahau. 

1  Toral. 


TRANSLATION. 


The  Record  of  the  Katuns  by  the  men  of 
Itza  called  the  Maya  Katuns. 


1.  The  twelfth  ahau. 
The  tenth  ahau. 
The  eighth  ahau. 

The  sixth  ahau ;  the  well  dressed  ones  were 
driven  out. 

The  fourth  ahau. 

The  second  ahau. 

The  thirteenth  ahau. 

The  eleventh  ahau. 

The  ninth  ahau. 

The  seventh  ahau. 

The  fifth  ahau;  the  town  was  destroyed  by 
Kinich  kakmo,  ruler  of  Itzmal,  and  Pop  Hoi  Chan 
on  account  of  Hunnac  Ceel. 

The  third  ahau. 

2.  The  first  ahau;  the  remainder  of  the  Itzas  at 
L  169 


170  THE    CHRONICLES. 

Chichen  were  driven  out;  on  the  third  year  in  the 
first  ahau  Chichen  was  depopulated. 

The  twelfth  ahau. 

The  tenth  ahau. 

3.  The  eighth  ahau;  in  this  katun  was  founded 
a  city  by  the  remainder  of  the  Itzas  coming  out  of 
the  woods   from  under   the   branches,   from   the 
midst  of  Xuluc  Mul  as  it  is  called  ;  they  came  from 
there  and  established  the  land  called  Zaclactun 
Mayapan,  in  the  seventh  year  of  the  eighth  Ahau 
katun;  in  this   katun   perished   Chakanputun   by 
fire,  which  destroyed  it  quickly,  and  suddenly  con- 
sumed it. 

4.  The  sixth  ahau. 
The  fourth  ahau. 
The  second  ahau. 
The  thirteenth  ahau. 
The  eleventh  ahau. 
The  ninth  ahau. 
The  seventh  ahau. 

The  fifth  ahau ;  foreigners  came  seeking  men 
to  eat;  "breechless  foreigners"  they  were  called; 
the  country  was  not  depopulated  by  them. 

The  third  ahau. 

5.  The  first  ahau;  the  district  in  the  middle  of 
Mayapan  (or  Tancah  Mayapan)  was  depopulated 


THE   SERIES   OF   THE    KATUNS.  171 

in  the  first  year  of  the  first  ahau  katun;  there  went 
forth  the  governor  Tutul,  with  the  chiefs  of  the 
country  and  four  divisions  from  the  towns;  in  this 
katun  the  men  in  the  centre  of  the  town  (or  of 
Tancah)  were  driven  out,  and  the  chiefs  of  the 
country  lost  their  power. 

6.  The  twelfth  ahau:  the  stone  of  Otzmal  was 
taken. 

The  tenth  ahau ;  the  stone  of  Zizal  was  taken. 

The  eighth  ahau ;  the  stone  of  Kancaba  was 
taken. 

The  sixth  ahau ;  the  stone  of  Hunnacthi  was 
taken. 

7.  The  fourth  ahau  ;  the  stone  of  Ahtiku  was  ta- 
ken ;  in  this  katun  took  place  the  pestilence,  in  the 
fifth  year  in  the  fourth  ahau  katun. 

The  second  ahau ;  the  stone  of  Chacalna  was 
taken. 

The  thirteenth  ahau  ;  the  stone  of  Euan  was 
taken. 

8.  The  eleventh  ahau  :  in  the  time  of  its  beg-in- 

o 

ning,  the  stone  of  Coloxpeten  was  taken ;  in  this 
katun  died  Ahpula  Napotxiu,  in  the  first  year  of 
the  eleventh  ahau ;  it  was  also  in  this  katun  that 
the  Spaniards  first  arrived  here  in  this  land,  in  the 
seventh  year  of  the  eleventh  ahau  katun;  also  Chris- 


172  THE    CHRONICLES. 

tianity  began  in  the  year  fifteen  hundred  and  nine- 
teen, the  year  of  our  Lord  1519. 

9.  The  ninth  ahau  ;  no  stone  was  taken  at  this 
time ;  in  this  katun  first  came  the  bishop  Brother 
Francisco  Toral ;  he  arrived  in  the  sixth  year  of 
the  ninth  ahau  katun. 

The  seventh  ahau;  no  stone  was  taken:  in 
this  katun  died  Bishop  Landa ;  then  also  ended 
the  bishop  his  successor. 

The  fifth  ahau. 

The  third  ahau. 


NOTES. 


i.  The  writer  begins  with  the  i2th  ahau,  although  nothing 
is  noted  until  the  6th.  Here  we  have  the  brief  entry  paxciob 
ahoni.  This  might  be  translated  "  those  of  Oni  were  driven 
out  or  scattered."  But  no  such  locality  is  known  or  men- 
tioned elsewhere.  The  Diccionario  de  Motul,  MS.  gives  the 
meaning  of  ahoni  as  "pulido,  galan,  muy  bien  vestido," 
ahoni  a  talel  ex,  "  you  come  very  well  dressed."  I  suppose, 
therefore,  that  it  was  a  term  applied  to  some  early  tribe  who 
distinguished  themselves  in  comparison  with  their  ruder 
neighbors  by  elegance  of  costume.  Later  we  shall  find  a 
similar  term,  "  breechless  foreigners,"  applied  to  another  tribe 
whose  condition  of  nudity  suggested  their  appellation. 

The  name  Kinich  Kakmo  is  mentioned  by  Cogolludo  as 
that  of  an  idol  worshiped  at  Itzamal.  He  says : — "They  had 
another  temple  on  another  mound  in  the  northern  part  of  the 
city,  and  this,  from  the  name  of  an  idol  which  they  wor- 
shiped here,  they  called  Kinich  Kakmo,  which  means  the  sun 
with  a  face.  They  say  that  the  rays  were  of  fire  and  descended 
at  mid-day  to  consume  the  sacrifice,  as  the  vacamaya  flies 
through  the  air  (which  is  a  bird  something  like  a  parrot, 
though  larger  in  size,  and  with  finely  colored  feathers).  They 
resorted  to  this  idol  in  time  of  mortality,  pestilence  or  much 
sickness,  both  men  and  women,  and  brought  many  offerings. 
They  said  that  at  mid-day  a  fire  descended  and  consumed  the 
sacrifice  in  the  sight  of  all.  After  this  the  priests  replied  to 

173 


174  THE    CHRONICLES. 

their  inquiries  about  the  sickness,  famine  or  pestilence,  and 
thus  they  learned  their  fate ;  although  it  often  turned  out 
quite  the  contrary  of  what  he  predicted. ' '  (Historia  de  Yuca- 
tan, Lib.  IV,  cap.  VIII.) 

The  title  given  by  Gogolludo  to  the  divinity  appears  to 
have  also  been  adopted  by  the  ruling  chief,  who  may  also 
have  been  the  high  priest.  It  is  both  imperfectly  and  incor- 
rectly translated  by  the  historian.  Its  components  are  kin, 
the  sun,  day ;  ich,  the  eye,  the  face ;  kak,  fire ;  moo,  the 
macaw,  Psittacus  Macao,  deemed  sacred  throughout  Mexico 
and  Central  America,  on  account  of  its  beautiful  plumage. 
The  full  translation  of  the  name  is  "  the  Eye  of  Day,  the 
Sacred  Bird  of  Fire,"  a  symbolic  name  of  a  solar  deity. 

The  Chan  family  is  mentioned  by  Sanchez  Aguilar  (Jnforme 
contra  Idolum  Cultores,  etc.),  as  among  the  princely  houses  of 
Yucatan  at  the  date  of  the  Conquest. 

Paxci  u  cah,  "the  town,"  that  is,  Chichen  Itza.  The 
writer  composed  his  chronicle  at  that  place,  so  he  does  not 
think  it  necessary  to  name  it  specifically.  The  distance  in  a 
straight  line  from  Chichen  Itza  to  Itzamal  is  40  geographical 
miles. 

2.  Yala,  the  remainder,  from  a/a,  above,  over.     A  portion 
of  the  Itzas  remained  in  Chichen  after  the  attack  by  Kinich 
Kakmo  ;  these  also  now  leave  it. 

3.  The  place  Xuluc  mul  is  unknown  in  the  present  geogra- 
phy of  the  peninsula.     It  means  "the  completed  mounds," 
mul  being,  as  I  have  before  remarked,  the  name  given  to  the 
artificial  pyramids  and  tumuli  of  stone  so  common  in  the 
peninsula,  probably  so  called  from  the  joint  labor  of  many  in 
their  construction. 

The   province   of    Zaclactun-Mayapan   is   also   unknown, 


THE   SERIES   OF   THE   KATUNS.  175 

although  there  is  a  hacienda  Zaclactun  within  the  boundaries  of 
the  modern  district  of  Itzamal  (Berendt,  Nombres  geograficos 
en  Lengua  Maya,  MS.).  The  name  apparently  means  "the 
place  where  white  pottery  is  made. ' ' 

4.  Ti  chibil  uinic  "  for  men  to  be  eaten ;"  chibil,  the  passive 
of  chii,  to  eat.     The  Diccionario  de  Motul  gives  chibil  bak, 
flesh  to  be  eaten.      Pic  was  the  breech  cloth  or  waist  cloth, 
fastened  around  the  waist  and  falling  to  the  knees,  which  was 
the  common  dress  of  the  women.     The  Dictionary  just  quoted 
translates  the  word,  "naguas  de  Indias  que  se  sirven  de  saya 
6  faldellin  ordinario,  para  cubrir  desde  la  cintura  abajo ;  y  son 
las  blancas  sin  color  ni  bordado."     The  phrase  ixma  pic  yul, 
foreigners  without  a  breech  cloth,  intimates  that  they  were 
nude. 

Who  were  these  naked  cannibals,  who  raided  the  provinces 
in  order  to  obtain  their  unnatural  food  ?  Those  daring  navi 
gators,  those  naked  man-eaters,  the  Caribs,  from  whose  name 
our  word  cannibal  is  derived,  at  once  suggest  themselves. 
Curiously  enough,  the  Abbe  Brasseur  has  argued  for  the 
probability  of  their  invasions  upon  other  (though  I  think 
insufficient)  grounds  (see  his  Informe  acerca  de  las  Ruinas  de 
Mayapan  y  de  Uxmal}.  This  passage  of  the  chronicle  renders 
his  theory  probable. 

5.  Peten  tan  cah  Mayapan  could  also  be  rendered,  "the 
district  Tancah  Mayapan." 

6.  Cftabi   Otzmal  u  tunile,    "  the   stone  of  Otzmal   was 
taken."       Otzmal   was   a  locality  under   the   rule    of   the 
Cocomes.     (Cogolludo,  Historia,  Lib.  Ill,  cap.  VI.)     Other 
versions  read  Itzmal  and  Uxmal.     The  reference  is  to  the  u 
he)  katun,  the  setting  up  of  the  Katun-stone  as  a  memorial  at 
the  end  of  each  period  of  twenty  years.     Incomplete  descrip- 


176  THE    CHRONICLES. 

tions  of  this  ceremony  are  given  by  Landa,  Relation,  §  IX, 
and  Cogolludo,  Historia,  Lib.  IV,  cap.  IV.  I  propose  a  more 
extended  examination  of  this  question  in  a  future  volume  of 
this  series,  devoted  to  documents  relating  to  the  calendars 
and  chronology  of  the  Central  American  nations. 

8.  The  death  of  Ahpula  Napot  Xiu  is  given  with  minute- 
ness but  not  in  accordance  with  previous  chronicles.  In  1519 
Cortes  touched  at  the  Island  of  Cozumel,  and  that  might 
have  been  assumed  as  the  date  of  the  commencement  of 
Christianity. 


V.  THE  CHIEF  KATUNS. 

From  the  Book  of  Chilan,  Balam  of  Chumayel. 


The  document  which  follows  is  brief,  but  of 
peculiar  interest.  It  does  not  appear  to  aim  at  a 
connected  history  of  events,  but  in  the  form  of  a 
chant  to  refer  certain  incidents  to  the  katuns  in 
which  they  occurred.  It  has  more  of  a  mythological 
character,  and  the  repetitions  remind  one  of  the 
refrain  of  a  song. 

It  is  also  found  in  the  Book  of  Chilan  Balam  of 
Chumayel,  and  is  inserted  without  explanation  or 
introduction,  copied,  no  doubt,  from  some  ancient 
writing. 


177 


TEXT. 


1.  Can  ahau  u  kaba  katun ;  uchci   u  zihilob 

1  pauaha  en  cuh  u  yahauob. 

2.  2  Oxhunte  ti  katun  lie  u  tepalob,  lay  u  kabaob 

tamuk  u  tepalob  lae. 

3.  Can  ahau  u  kaba  katun ;  emciob  3noh  hemal, 

4  oeemal,  u  kabaob  lae. 

4.  Oxlahunte  ti  katun,  lie  u  tepalob,  lie  u  kabati- 

cob,  ti  i  ualac  u  cutob.  Oxlahun  cuthi,  u 
cutob  lae. 

5.  Can    ahau    u    katunil ;    uchci    u     caxanticob 

u  chicheen  Ytzua ;  tii  utzcinnahi  mactzil 
tiob  tumen  u  yumoobe.  Cantzuc  lukciob 
cantzucul  cab  u  kabaob ;  likul  ti  likin  kin 
colah  peten  bini  huntzuci ;  s  kul  xaman  naco 
cob  6  hok  huntzucci ;  heix  hoki  huntzucci  hoi- 
tun  cuyuua  ti  chikin  ;  hoki  huntzuccie  canhek 
uitz,  bolonte  uitz  u  kaba  u  luumil  lae. 

6.  Can  ahau  u  katunil  7uhci  u  payalob  tu  cant- 

zuccilob  can  tzuccul  cab  u  kabaob,  ca  emiob  tu 
chicheen  Ytzae  ahYtza  tun  u  kabaob.  Ox- 

1  pachah  u  cah.         z  oxlahunte.         3  nohemel. 
4  oeDemel.  5  likul.  e  hoki.  7  uchci. 

178 


THE    SERIES   OF   THE    KATUNS.  179 

lahunte  ti  katun,  lie  u  tepalob ;  ca  oci  u  ke- 
banthanobi  tumen  hunnac  ceeli.  Ca  paxci 
u  calob.  Ca  biniob  tanyolche  tan  xuluc  mul, 
u  kaba.  Can  ahau  u  katunil ;  uchci  yauat 
pixanobi.  Oxlahunte  ti  katun  lie  u  tepalobi 
y  u  numyaobi. 

7.  Uaxac  ahau  u  katunil;  uchci  yulelob  yalaob 
ahYtza  u  kabaob.  Ca  ulob  tii  ca  ualac  u  te- 
palob Chakanputun.  Oxlahun  ahau  u  ka- 
tunii  u  heoob  cah  mayapan  mayauinic  u  ka- 
baob. Uaxac  ahau  paxci  u  cahobi ;  ca  uacc- 
habi  ti  peten  tulacal.  Uac  katuni  paxiob, 
ca  haui  u  Maya  kabaob.  Buluc  ahau  u  kaba 
u  katunil  hauci  u  maya  kabaob;  Maya  uini- 
cob  Christiano  u  kabaob  tulacal  u  cuchcabal 
tzo  ma  Sane  Pedro  y  Rey  ahtepale. 


TRANSLATION. 


1.  The  fourth  ahau  was  the  name  of  the  katun  ; 
the  births  took  place ; — ;  the  towns  were  taken  pos- 
session of  by  the  rulers. 

2.  It  was  the   thirteenth  katun  in  which  they 
ruled ;  these  were  their  names  while  they  ruled. 

3.  The  fourth  ahau  was  the  name  of  the  katun  ; 
in  it  they  arrived,  the  Great  Arrival,  the  Less  Ar- 
rival, as  they  are  called. 

4.  It  was   the    thirteenth  katun  in  which  they 
ruled,  in  which  they  took  names,  at  that  time,  while 
they  resided  here ;  in  the  thirteenth  the  residence 
was  continued,  they  resided  here. 

5.  The  fourth  ahau  katun ;  then  took  place  the 
search  for  Chichen  Itza ;  at  that  time  they  were 
marvelously  improved  by  the  fathers.     They  went 
forth  in  four  divisions  which  were  called  the  four 
territories.     One  division  came  forth  from  the  east 
of  Kin  Colah  Peten ;  one  division  came  forth  from 
the  north  of  Nacocob  ;  one  division   came   forth 
from  the  gate  of  Zuyuua  to  the  west;  one  division 
came  forth  from  the   mountains  of  Canhek,  the 
Nine  Mountains,  as  the  land  is  called. 

180 


THE    SERIES   OF   THE    KATUNS.  181 

6.  The  fourth  ahau  katun ;  then  took  place  the 
calling-  together  of  the  four  divisions,  the  four  ter- 
ritories as  they  were  called,  and  they  arrived  at 
Chichen  Itza  and  were  called  the  men  of  Itza.     It 
was  the  thirteenth  katun    in  which  they   ruled ; 
then  the  plottings  were   introduced  by  Hunnac 
Ceel,  and  the  territories  were  destroyed.     Then 
they  went  into  the  midst  of  the  forests,  into  the 
midst  of  Xuluc  Mul,  so  called.     The  fourth  ahau 
katun  ;  then  singing  for  their  happiness  took  place. 
It  was  the  thirteenth  katun  in  which  they  governed 
and  had  heavy  labor. 

7.  The  eighth  ahau  katun ;  thus  it  took  place  that 
there  arrived  the  remainder  of  the  Itza  men  as 
they  were  called ;  then  they  arrived ;  and  about 
that  time  they  governed   Chakanputun.     In  the 
thirteenth  ahau  katun  those  called  the  Maya  men 
founded  the  city  Mayapan.     In  the  eighth  ahau 
the  towns  were  destroyed ;  then  they  were  driven 
wholly  out  of  the  province.     In  the  sixth  katun 
they  were  destroyed,  and  it  was  ended  with  those 
called  Mayas.     It  was  the  eleventh  ahau  katun  in 
which  it  ended  with  those  called  Mayas.  The  Maya 
men  were  all  called  Christians  and  came  under  the 
control  of  Saint  Peter  and  the  King,  the  rulers. 


NOTES. 


1.  U  zihilob,  the  births,  probably  meaning  the  beginning  of 
things.     Pauaha  en  cuh  has  no  meaning  that  I  can  make  out ; 
I  therefore  suppose  it  an  error  for  pachah  u  cah,  and  translate 
in  accordance  with  this  emendation.     The  phrase  seems  to  re- 
fer to  the  first  settlement  of  the  country,  or  to  the  first  time 
the  scattered  inhabitants  were  gathered  together  in  towns  by 
their  chiefs. 

2.  "These  were  their  names";  but  no  names  are  given. 
They  seem  to  have  been  omitted  by  the  copyist. 

3.  Emciob  noh  hemal  yeemal,   faulty  orthography  for  noh 
emel,  yeemel,  the  latter  syncopated  from  Jeyemel.     Literally, 
"since  they  descended;  the  Great  Descent,  the  Little  De- 
scent." 

The  tradition  here  referred  to  is  given  at  more  length  by 
Father  Lizana,  in  his  Historia  de  Yucatan,  and  is  discussed  also 
by  Cogolludo  (Historia  de  Yucatan,  Lib.  IV,  cap.  III).  As 
the  work  of  the  former  is  wholly  inaccessible,  I  quote  from 
the  reprint  of  a  portion  of  it  in  Brasseur's  edition  of  Diego 
de  Landa's  Relation  p.  354.  "In  former  times  they  called 
the  East  Cen-ial,  the  Little  Descent,  and  the  West  Nohen-ial, 
the  Great  Descent.  The  reason  they  give  for  this  is  that  on 
the  east  of  this  land  a  few  people  descended,  and  on  the  west 
a  great  many ;  and  with  that  syllable  they  understand  little 
or  much,  to  the  east  and  the  west;  and  that  few  people  came 
from  one  direction  and  many  from  the  other."  Father  Liz- 

182 


THE   SERIES   OF   THE    KATUNS.  183 

ana  goes  on  to  express  his  opinion  that  the  few  who  came 
from  the  East  were  the  Carthaginians,  and  the  many  from  the 
West  were  the  Mexicans. 

The  very  corrupt  form  in  which  he  has  given  the  words  has 
led  Senor  Eligio  Ancona  to  suppose  they  belonged  to  the  ar- 
chaic and  secret  language  of  the  priests  (Historia  de  Yucatan, 
Tomo  I,  p.  24),  and  Dr.  Carl  Schultz-Sellack  to  imagine  that 
they  referred  to  East  and  West,  right  and  left,  as  he  adopted 
the  misreading  yiic,  left,  for  yey,  little  (Die  Amerikanischen 
Goffer  der  Vier  Welfgegenden,  in  the  Archiv  fur  Ethnologic, 
Band  XI,  1879).  But  they  are  readily  analyzed  when  we 
have  their  correct  orthography,  as  given  above.  The  ref- 
erence to  them  in  this  place  shows  that  the  author  of  the 
chant  was  dealing  with  the  most  ancient  legends  of  his  race. 

The  Itzas  who  resided  in  the  Peten  district  left  the  region 
around  Chichen  Itza  some  time  in  the  fifteenth  century, 
probably  after  the  fall  of  Mayapan.  They  were  ruled  by  an 
hereditary  chieftain,  called  by  the  Spaniards  "  the  great  king, 
Canek."  Under  him  the  territory  was  divided  into  four 
districts,  each  with  its  own  chief,  with  whom  the  Canek  con- 
sulted about  important  undertakings. 

Evidently  in  removing  to  Peten  the  Itzas  were  retracing 
their  steps  on  the  line  of  their  first  entrance  to  the  peninsula. 
They  even  attempted  to  go  further  west,  and  guided,  probably, 
by  ancient  memories,  a  large  number  set  out  for  Tabasco  and 
the  banks  of  the  Usumaciuta,  where  repose  the  ruins  of 
Palenque,  possibly  the  home  of  their  ancestors.  But  they 
were  attacked  and  driven  back  by  the  natives  of  Tabasco, 
with  the  loss  of  their  leader,  a  brother-in-law  of  the  great 
Canek.  These  and  other  particulars  about  them  are  repeated 


184  THE    CHRONICLES. 

by  Villagutierre  Sotomayor,  Historia  de  la  Conquista  de  la 
Provincia  de  el  Itza,  folio,  Madrid,  1701. 

4.  The  elliptical  form  of  expression  here  renders  the  trans- 
lation difficult.      The  verb  cutal  (old  form    cultal},   pret. 
culhi  or  cuthi,  fut.  culac,  means  to  sit  down,  to  remain  in  a 
place,  to  be  at  home  there,  to  reside,  etc.     Perhaps  the  trans- 
lation both  here  and  in  §  2  should  be,  "  for  thirteen  katuns 
they  ruled,  etc." 

5.  The  word  yum,  plural  yumob,  means  father  and  also  chief, 
leader,  ruler,  etc.     In  modern  Maya  it  is  the  translation  of 
Sir,  Mister,  Sefior. 

The  proper  names  of  the  localities  whence  the  four  divisions 
are  said  to  have  come,  have  a  mythological  cast.  I  cannot 
find  any  of  them  in  the  present  geography  of  Yucatan.  Kin 
Colah  Peten  is  mentioned  in  a  "katun  wheel"  in  this  same 
Book  of  Chilan  Balam  of  Chumayel,  as  the  name  of  one  of  the 
towns  which  furnished  a  katun  stone.  Zuiva  I  have  already 
referred  to  as  appearing  in  the  Quetzalcoatl  myth  (see 
page  no). 

The  mountains  of  Canhek  and  the  Nine  Mountains  take  us 
to  the  Itzas  around  Lake  Peten,  in  the  extreme  south  of  the 
peninsula,  this  last  mentioned  division  being,  in  fact,  that 
from  the  south. 

6.  Upayalob,  plural  passive  of  pay,  to  call,  to  summon. 
Tan  yol  che,  ol  or  yol  is  the  heart  or  centre  of  the  leaf  or 

plant;  tan  xuluc  mul,  see  page  174.  Yauat  pixanobi,  they 
were  happy  in  singing,  or,  they  gained  favor  by  singing. 
The  expression  is  obscure.  The  verb  auat  is  applied  to  the 
singing  of  birds,  the  crowing  of  cocks,  and  generally  to  the 
natural  sound  made  by  any  animal,  and,  in  composition,  to 


THE   SERIES   OF   THE    KATUNS.  185 

the  sound  of  musical  instruments,  as,  auatzah,  to  play  on  the 
flute,  to  blow  a  trumpet. 

7.  Uacchahi  from  uacchahal,  appears  to  be  a  strongly 
figurative  expression.  It  is  explained  in  Pio  Perez'  Dic- 
tionary, "  salirse  con  esfuerzo  de  su  cubierta  6  encaje,  saltarse 
de  ella  como  tripa  par  el  ano" 

Hauic,  from  haual,  to  end,  finish,  cease  to  exist.  Thus  the 
chronicler  closes  his  recital,  repeating  the  to  him  no  doubt 
bitter  fact  that  the  Maya  nation  and  the  Maya  name  had 
passed  away. 


M 


THE   CHRONICLE 


OF 


CHAC  XULUB  CHEN. 


BY 


NAKUK  PECH. 


1562. 


CHRONICLE  OF  CHICXULUB. 


Among  the  ancient  documents  collected  by  Pio 
Perez  was  a  series  relating  to  the  town  of  Chicxu- 
lub,  about  six  leagues  north  of  Merida.  They 
are  entitled  Documentos  de  Tierras  de  Chicxulub, 
1542.  They  consist  of  a  history  of  the  town  and 
of  the  conquest  of  the  country,  written  by  Nakuk 
Pech,  about  1562  ;  a  survey  of  the  town  lands  by 
several  members  of  the  Pech  family,  testified  to 
Feb.  7,  1 542  ;  a  partial  list  of  the  Spanish  con- 
querors ;  a  portion  of  an  account  by  another  mem- 
ber of  the  Pech  family,  and  a  further  statement  by 
Nakuk  Pech. 

The  longest  and  the  most  interesting  of  these 
is  the  history  of  the  Conquest,  or,  as  the  writer 
calls  it,  "the  history  and  the  chronicle  of  Chacxu- 
lubchen  " — u  belil  u  kahlail  Chac  Xulub  Cfaen — 
this  being  one  of  the  native  forms  of  the  name  of 
the  town.  It  is  headed  "Conquest  and  Map,"  but 
the  map  has  disappeared.  Usually  such  "  maps  " 
accompanying  the  title  papers  of  towns  in  Yuca- 
tan have  as  a  central  figure  the  outlines  of  a 

189 


190  THE    CHRONICLES. 

church  with  the  name  of  the  town ;  around  this  is 
drawn  the  figure  of  the  town  lands,  with  the  names 
of  the  wells,  trees,  stones  and  other  landmarks 
mentioned  in  the  titles. 

The  writer,  Nakuk  Pech,  baptized  Pablo  Pech, 
must  have  been  between  sixty  and  seventy  years 
of  age  when  he  drew  up  his  statement,  inasmuch 
as  he  mentions  occurrences  as  late  as  1562,  and 
also  speaks  of  himself  as  an  adult  in  1519.  He 
belonged  to  a  noble  family,  the  Pechs  of  Cumkal, 
who  are  mentioned  by  Sanchez  Aguilar  as  heredi- 
tary batabs,  or  independent  chiefs.  They  appear 
to  have  given  their  names  to  the  province  on  the 
west  coast  called  Kin  Pech,  or  Campech,  known 
to  the  English  as  Campeachy,  and  to  that  of  Ceh 
Pech,  in  which  the  city  of  Ho,  afterwards  called 
Merida,  was  situated.  The  Abbe  Brasseur,  on 
very  slight  grounds,  surmised  that  they  were  not 
originally  of  Maya  stock,  but  probably  descend- 
ants of  the  Caribs.1 

He  states  that  he  was  the  son  of  Ak  Kom  Pech, 
in  baptism  Martin  Pech,  and  the  grandson  of  Ah 
Tunal  Pech,  while  the  head  of  the  house  of  Pech 
seems  to  have  been  Ah  Naum  Pech,  baptized  Don 
Francisco  de  Montejo  Pech. 

1  See  his  Infornte  acerca  de  las  Ruinas  de  Mayapan  y  de  Uxmal. 


CHRONICLE   OF   CHICXULUB.  191 

Pech  always  uses  as  the  name  of  his  town  Chac 
Xulub  Chen,  which  means  "the  well  of  the  great 
horns,"  probably  because  some  huge  antlers  were 
found  there,  or  were  set  up  to  mark  the  spot. 
The  modern  name  Chic  Xulub  was  probably 
applied  to  it  as  a  parody,  or  a  play  on  words.  It 
means  to  cuckold  one,  to  put  horns  on  him.1 

A  literal  translation  of  the  document  was  made  by 
Don  Manuel  Encarnacion  Avila,  of  Merida,  about 
1860,  and  this  has  been  of  service  to  me  in  com- 
pleting the  present  rendering.  But  Senor  Avila, 
though  familiar  with  the  Maya  of  to-day,  was  evi- 
dently not  at  all  acquainted  with  the  ancient  terms 
with  reference  to  the  calendar,  and  the  usages  of 
the  natives  before  the  Conquest.  He  therefore 
made  serious  errors  wherever  such  occurred. 

Moreover,  as  it  was  his  purpose  to  give  an  ex- 
tremely literal  translation,  he  often  sacrificed  to  this 
both  clearness  and  correctness,  and  in  various  pas- 
sages his  sentences  are  unintelligible. 

The  Abbe  Brasseur(de  Bourbourg)  commenced 
to  copy  the  original  when  in  Merida,  but  completed 
only  the  first  two  paragraphs.  He  applied  for  a 

y_  "  CHIJCXULUB  :  poner  los  cuernos ;  hacer  cabron  a  uno:  u 
chiicah  bin  u  xulub  u  lak ;  diz  que  puso  los  cuernos  a  su  compa- 
nero  6  proximo ;  que  se  aprobecho  de  su  muger  6  manceba," 
Diccionario  de  Motul,  MS. 


192  THE   CHRONICLES. 

copy  of  the  remainder;  but  by  an  error  he  received 
instead  of  this  an  unfinished  transcript  of  another 
paper  by  the  Pech  family.  These  fragments  he 
inserted,  with  a  translation  of  his  own,  in  the  sec- 
ond volume  of  the  Reports  of  the  Mission  Scien- 
tifique  au  Mexique  et  a  I*  Ameriqiie  Centrale,  pp. 
no- 1 20  (4  to,  Paris,  Imprimerie  Imperiale:  1870). 
As  his  lexicographic  resources  were,  by  his  own 
statement,  quite  deficient  (id.,  note  to  p.  116),  he 
is  scarcely  to  be  criticised  if,  as  is  the  case,  much 
of  his  translation  but  faintly  presents  the  meaning 
of  the  original. 

It  will  be  seen  that  I  have  sacrificed  every  at- 
tempt at  elegance  in  the  English  translation  to  an 
endeavor  to  preserve  faithfully  the  style  of  the 
original,  even  to  its  needless  repetitions  and  awk- 
ward sentences. 


TEXT. 

Concixta  yetel  Mapa. 


1 .  U  hotzuc  ca  culhi  ah  buluc  ahau  lai  katun  ca  uli 
Espafiolesob  ca  cahiob  te  ti  noh  cah  te  ti  Ho ;  lae 
te  ix  ah  bolon  ahaue  ti  tun  cahi  cristianoili ;  lae 
he  hab  yax  ulci  ca  yum  Espanolesob  uay  ti  lum 
lae  tu  habil  1511  anos. 

2.  Ten  cen  yn  Nakuk  Pech  yax  hidalgos  con- 
cixtadoren,  uay  ti  lum  lae  tu  cacabil  Maxtunil  cin 
oabal  ti  yax  cah  tu  cacabil  chacxulub  Chen.     Bai 
bic  oaa  nen  in  canante  tumen  in  yumob  Ah  Naum 
Pech  lie  utzcinic  utz  olal  u  belil  u  kahlail  uay  ti 
cacab  Chac  Xulub  Chen  in  yax  mekthantah  lai 
cah  lae  capel  cacab  Chichinica  y  uay  Chaac  Xulub 
Chen. 

3.  Cen  Nakuk  Pech  in  kaba  cuchi  ti  ma  ococ 
haa  tin  pol  cuchi  u   mehenen  Tahkom  Pech  Doh 
Martin  Pech  ti  cah  Xulkum  Cheel ;  bai  bic  oaanoon 
canan  hoi  cacabob  tumen  in  yum  Ah  Naum  Pech 
likul  tu  cah  Mutul  ca  tah  culcintaben  in  canante 
cacab  Chac  Xulub  Chen  lae  ti  manan  to  u  manac 

193 


194  THE   CHRONICLES. 

u  talel  ca  yum  Espanolesob  uay  tac  lumi  Yucatan 
lae  ten  tun  halach  uinic  uai  ti  cah  uai  ti  luum  Cftac 
Xulub  Often  lae  ca  tun  uli  ca  yum  Sr.  Adelanta- 
do  uai  ti  peten  lae  ichil  yabil  1519  anos  cuchi  lae 
ten  ix  yax  batab ;  ca  uli  Espanolesob  tu  lumil  uai 
Maxtunil  lae  toonix  kame  tu  yabal  oaolalobe  too- 
nix  yax  oaicpatanyetel  oicil  tiobjy  ca  oaic  hanalob  ti- 
obcapitanob  Espanolesob;  hek  Adelantadou kabae 
lai  uli  uai  Maxtunil  tu  tancabal  Nachi  May ;  ti  ya- 
nob  ca  binon  cilob  uchebal  ca  oaic  cicioltiob  ;  may- 
to  ococob  ti  cah  cuchi  chenbel  zutucahob  paibe 
uai  ti  lume  oxppel  u  oanlob  uai  tu  cacabil  Maxtu- 
nile  uai  tun  likulob  cu  binelob  tu  holpai  ounul  tu 
hoi  u  payil  ^ilam  tancoch  yoxpel  hab  cahanobi. 

4.  Tiob  yan  cuchi  ca  bini  u  kubulte  in  yumob 
tiob ;  lai  Adelantado  u  kaba  lai  zutui  uai  ti  lum  ; 
lae  Ixkakuk  u  kaba  u  oa  in  yum  tiob  lai  u  kaba  lai 
xcftuplal  u  oah  tiob  menyahticob  y  tzenticob  tiob 
tan  yan  cuchi  ca  tal  katuntabilob  tumen  Cupulob 
ca  tun  lukobi  ca  biniob  ti  cahtalob  ti  Ecab  kantan- 
enkin  u  kaba  u  lumil  cahlahciob  ;  tix  yanob  cuchi  ca 
katuntabiob  tumen  Ah  Ecabob  ca  lukobie  ca  cu- 
chob  Cauaca  ti  tun  ocobi  te  maniob  ti  cah l  ^ekom 
ti  u  kaba  cuhe  manciob  ca  cuchiob  ti  cah  Tixcuum- 
cuUuc  u  kaba  cah  kuchciob  ti  liculob  ca  kuchoob 
1  Tekom. 


CHRONICLE   OF   CHICXULUB.  195 

Tinuum  u  kaba  cah  kuchciob  calx  u  tzaclahob  u 
Chicften  Ytza  u  kaba  ti  tun  u  katahob  u  Rey  cah 
u  lahanobi  ca  alab  tiobi :  "  Yan  ahau,  yume,"  ci 
yalalob,  "  ye  yan  Ahau  Cocom  Aun  Pech  Ahau 
Pech,  Namox  Cheel  Ahau  Cheel  2)ioan  tun  ;  Katun 
Dul,  te  xebnae,"  ci  yalalob  tumen  f  naob  Bon  Cu- 
pul ;  u  lukulob  tu  Chicheen  Ytza  lae  catun  cuchiob 
yicnal  Ahau  Ixcuat  Cocom  te  Akee  :  "  Yume,  ma- 
tab  a  binelex  te  lae;  bin  zatacex,"  cibin  yalablob 
tumen  Ahau  Ixcuat  Cocom  ca  ualkahiob  tutulpa- 
chob,  ca  binob  ca  cuchob  Cauaca  tu  caaten,  caix 
kuchob  tu  holpayal  Catzim  u  kaba  tix  nakob  ti 
kankabe,  ca  biniob  ti  cahtalob  tuyulpachob  tet  ^e- 
lebnae  u  kabae  lai  yax  cahicob  ca  ulob  uai  ti  luum 
lae. 

5.  Lai  ye  tan  Chanpatune  uacppel  hab  cahanobi 
caix  u  hokzahubaob  te  Campeche ;  lai  Adelantado 
u  kaba  yax  oule  lai  mani  uai  ti  lum  ;  lae  tiob  tun 
yan  Campech  cuchica  u  katahob  patan  caix  u  yabi 
u  thanob  tumen  batabob  tu  cahalcahobe  tulacal  bi- 
ni  patan  ;  tiob  te  maaniob  ti  kaknabe  yahpulul  pa- 
tanob;  lae  ca  tun  binen  y  inlakob  Ah  MaCamPech 
y  u  yit  oin  Ixkil  Ytzam  Pech  in  yahaulil  cah  Cum- 
kale  y  in  yum  yan  ti  cah  Xulcum  Cheele ;  lai  in 
lakob  cat  binen  tu  pach  patan,  laix  ca  yilahob,  laix 

1  nacon  Cupul. 


196  THE    CHRONICLES. 

ca  alak  Nachi  May,  yoklal  yohel  maa  yohel  ma  u 
thanob  yoklal  u  yax  ulob  ichil  yotoch,  ca  uliob  lae 
laitah  oklal  u  thanahob  u  lakintob,  ca  binob  tu  pach 
patan  yoklal  yettail  tahiob  Espafiolesob  ti  tun  ku- 
biob  tumenel  capitanobe ;  tiix  c 'matanok  zayojy 
capote  y  zapato  y  u  y  ppoc  cicialtabion  tumen  te 
capitanob  ;  caix  lukon  ca  ooci  ca  oaic  zilileb  Espafio- 
lesob yan  tacix  ca  buc  ca  ulon  lay  zayo  y  capote, 
lay  Ixkil  Ytzam  Pech  yan  Conkale  laix  ca  lakah 
Macan  Pech  yan  Yaxkukule  y  in  yum  Ahkom 
Pech  u  noxibal  ca  binon. 

6.  Cen  ix  Nakuk  Pech  lae  in  kaba  ten  yax  ba- 
tab  yax  kubob  patan  ca  binon  Campech  ca  kubob 
patan,  caix  uloon  tutul  pache  tamuk  u  talel  Espafi- 
olesob tu  bel  Campech  talel  u  cahob  ti  cahtal  Ich 
can  zi  hoo  ti  nohcah  ti  Hoe ;  tuchi  ix  ca  yubah  u 
talelob  Espafiolesob  tu  bel  Campech,  ca  binon  ca 
oab  ziltiob  tolo  ten  caix  binon  tu  caaten  cat  kube 
patan.  Cen  ix  Nakuk  Pech  uai  tu  cabil  Chac 
Xulub  Chen  y  Ah  Macan  Pech  yan  tu  cabil  Yax 
Kukul  y  Ixkil  Ytzam  Pech  u  noh  batabil  Conkale  y 
ten  cen  Ixnakuk  Pech  batab  uai  ti  cah  Chac  Xu- 
lub Chen  teix  oci  ca  ziltiob  tucaaten  te  3ibkaler  ix 
u  chucan  u  nahubaob  tucaaten  ca  kube  ziltiob  u 
lum  y  cab  y  u  chahucil  hanalob  u  kamciob  te 

1  matanon.  1Tipikal. 


CHRONICLE   OF   CHICXULUB.  197 

kale  ti  tamuk  u  talel  yocolob  ti  cahtal  ti  Hoo  lay 
Dn  Franco  de  Montejo,  yax  capitan  General  yax 
uli  uai  tu  peten  ti  Hoo  laejy  Da  Franco  de  Braca- 
monte  y  Franco  Tamayo  y  Juan  de  Pacheco  y  Pe- 
rarberes  lai  capitanesob  uliob  ichil  habil  1541  anos. 

7.  Lai  hab  ca  uliob  ti  Hoo  ti  cahtalob  lay  capi- 
tanob   mektanmail  Espanolesob,  ca  uliob  ti  Ho 
lae  tenili  batab  cen  Ix  Nakuk  Pech,  ca  uli  Espan- 
olesob te  ti  Hooe  tenix  kubi  patan  ti  concixtadore- 
sob  ti  Hoo,  tenix  batab  uai  ti  cacab  Chac  Xulub 
Chen  lae  tamuk  u  escribanoil  Roderigo  Alvares 
ichil  yabil  1 542  anos. 

8.  U  tan  u  toxol  cahob  ti  concixtadoresob  tumen 
capitanob  adelantado  lay  yax  Espanolesob  y  escri- 
bano  Roderigo  Alvares  lai  oibtic  u  xocaan  patanob 
ti  yulel  hun  huntzuc  ti  cahob,  baix  tamuk  u  kubic 
patan  in  lakob  tulacal  lai  in  chibalob  lae  ti  tamuk 
ban  patane  yoklal  toxbil  patan  tiob  Espanolesob 
tumen  capitanob  adelantado  y  escribano  Rodrigo 
Alvarez  ichil  hun  hunteel  hab  uli  Espanolesob  ti 
Hoo  ;  tulacal  ca  ix  chaben  cen  Ix  Nakuk  Pech  ca 
oaben  ti   Don  Julian   Doncel   encomendero  lai  u 
yax  yumil  cah  uay  Chaac  Xulub  Chen  lae  lai  yax 
encomendero,  caix  machi  in  kabjy  tu  tan  capitan 
Don    Franco  de  Montejo  adelantado  ten  tun  oabi  ti 
batabil  ti  Dn  Julian  Donsel  tu  kab,  ca  hoppi  in  tan 
lie  u  patan  u  yumil  kul  uinicilob. 


198  THE   CHRONICLES. 

9.  Cen  Ix  Nakuk  Pech  lae  ten  tan  lie  in  bata- 
bil  cuchi  ca  uli  Albares  yax  alcalde  mayor  uai  tu 
petenil  Yucatan  ti  Hoo  lae,  caix  uli  Alvara  de 
Carvayor  alcalde  Mayor,  li  xan  caix  uli  Oidor  Dn 
Tomas  Lopez  tenili  batab  cuchie  heix  in  kabatah 
cen  ix  Nakuk  Pech  ca  oci  ha  tin  pole  y  ca  tin  ka- 
ma  bautismo  Dn  Pablo  Pech  lay  in  kaba  ca  hau  J  in 
kabatic  Nakuk  Pechil ;  hidalgoson  yax  batabon 
tumen  capitanob  cat  yax  chuca  uai  ti  peten  lae  ton 
ix  yax  kubob  patan  ti  oulob  cat  oab  u  chucil  toon 
tumen  Dios  y  Rey  ahtepal ;  lae  ton  u  chibalon  hi- 
dalgos tu  yalomal  in  mehenob  tulacal  tu  tan  kinil 
cu  binel  tu  nak  u  hayalcab ;  lae  ton  batabon  yahau- 
bil  uai  ti  luum  ti  ma  yanac  Santa  Yglesiaob  ti  ca- 
cabob,  tan  to  u  ximbal  tabal  lumob  tumen  Espano- 
lesob  uatub  ci  tan  u  moltalob  utial  u  kulteob  ti  yok- 
lal  piz  uinicob  cuchi  ti  ma  christianacobi  tulacal 
in  mektan  cahil  uinicob  tumen  in  kamci  in  Cristian- 
oil,  cen  Nakuk  Pech  cuchi  laili  batab  en  cuchi  ca  in 
kamah  Santo  Oleos  y  Santo  ocolal,  utial  in  cam- 
zic  in  mektan  cahilob  tulacal  tenix  yax  mache  vara 
utial  justiciail,  tumen  t  binen  in  nant  u  than  Diosjj/ 
ca  noh  Ahau  Rey  Ahtepal ;  laitun  ca  yum  ti  Oidor 
Dn  Tomas  Lopes  ca  uchi  lae  yax  oai  u  xicin  patan 
ti  batabob  ti  cahal  cahob ;  lai  temes  ti  ca  yatan  oooc- 

1hauah. 


CHRONICLE   OF   CHICXULUB.  199 

tun  yahaubil  Oidor  Dn  Tomas  Lopes  ca  tun  tin  ku- 
bah  in  bara  ti  in  mehen  Dn  Pedro  Pech  ichil  habil 
152  as. 

i  o.  Lai  cu  xocol  yabil  cuchi  lae  ca  in  kamah  u  ba- 
ra in  yum  Nakuk  Pech  Dn  Pablo  Pech  Ursula  Pech 
ixan  uai  ti  cacab  Chac  Xulub  Chen,  lae  utial  in 
meyactic  Dios  y  ca  noh  ahau  Rey  ahtepal  utial  in 
mektantic  lai  cah  lae  uai  ti  cacab  Chac  Xulub  Chen 
lae. 

1 1 .  La  tun  ulicob  tu  cahalob  yetel  u  yahkulelobjy 
u  holpopob  bay  tu   cahal  Yaxkukul,  bay  tu  cahal 
Xulkum  Cheel,  bai  tu  cahal  Maxtunil  yaxchibal 
Macan  Pech    yaxchibal    Tahkom    Pech  Xulkum 
Cheel,  yet  ulcob  ix  yahkinob  yaxchibal  Macan  Pech 
yaxchibal  Tahkom  Pech  Xulkum  Cheel,  yet  ulcobix 
u  cuchulob  tu  pachob,  ca  uliob  uai  ti  cahtale  yet 
ulcobix   yahkinob   u    holpopob  y  yahkulelob    tu 
pachob  u  halach  uinicob,  ca  uliob  tu  cacabil  Yaxku- 
kul baix  toon  xan  cat  uloon  uai  tu  cacabil  Chac 
Xulub  Chen  lae,  ca  cahiob  uai  lae  lai  culcinaben  Tah 
Nakuk  Pech,  tumen   in  yum  Tah  Koon  Pech  u 
mehen    Tah    Tunal    Pech   yaxchibal    Maxtunile 
mektantic  cah. 

1 2.  Lae  cat  uli  oulob  uai  tu  lumil  cacabob  lae 
manan  Maya  uinicob  ti  kuchi  yolob  u  kube  patan 
ti  yax  oulob  cuchi,  lae  lai  u  yax  cantahob  oulob 


200  THE    CHRONICLES. 

Espanolesob  oocan  ili  tun  u  oabal  cah  canante. 
Cen  tab  Nakuk  Pech  in  yax  kamici  cah  uai  ti  ca- 
cab  Chac  Xulub  Chen,  ca  uliob  u  chun  u  thanob 
tu  pachob  y  yahkulel  y  u  holpopob  y  yahkinob  lae, 
lai  u  kaba  Ah  Kul  Matu  y  Kulche  y  ulcob  ix  yax 
kinob  Ahkin  Cocom  Ahkin  Tacu  y  ulcob  ix  u 
holpop  Nachan  Cen  y  holpop  Xuluc,  lai  u  kaba, 
holpop  lai  mektanmailob  ca  ulob  uai  tii  u  lum 
Maxtunil  y  Ah  Kul  Chuc  y  u  holpop  tu  pachob ; 
lai  u  heoahob  u  cacabil  uai  Chac  Xulub  Chen  caix 
uliob  u  holcanob  u  nacomob,  nacom  Kan,  nacom 
Xuluc,  nacom  Pot,  nacom  May,  nacom  Ek,  lai  u 
kaba  nacomob,  layobi  u  kab  nacomob  yah  mek- 
tanul  batab  tah  Nakuk  Pech  ca  ulen  uai  ti  cah 
Chac  Xulub  Chen;  lai  chiccunic  yol  lai  in  cu  uchu- 
lob  cat  ulen  uai  ti  cahtah  uai  ti  luum  uai  tu  cacabil 
Chac  Xulub  Chen. 

1 3.  Cen  tah  Nakuk  Pech  lae  ca  ulen  tumen  u  halach 
uinic  tenob  ca  chichi  cah  uai  ti  Chac  Xulub  Chen ; 
lae  tumen  u  nucteelob  cuchi  lae  manan  u  manak 
u  talel  Espanolesob  uai  ti  luum,  lae  minan  u  yana 
cah  chicunic  cah  uai  Chac  Xulub  Chen ;  lai  yobi 
t  ubahilob  lae  ti  xocan  ili,  yulel  Espanolesob  ti 
noh  cah  ti  Ho,  y  u  kamal  cristianoil  tumen  uinicob 
uai  Tah  Ceh  Peche  oocan  ili  ix  in  molic  cah  uai 
tulacahal  Chac  Xulub  Chen,  cen  Dn  Pablo  Pech 


CHRONICLE   OF   CHICXULUB.  201 

y  in  yum  Dn  Martin  Pech,  conquixtador,  Xulkum 
Cheel. 

14.  Lae  ti  turn  lae  ti  hoppi  u  licil  u  katun  Espa- 
nolesob ich  mul  cochleah x  ca  binon,  y  in  yum  Ah 
Macan  Pech  yaxchibal  Yaxkukul,  y  Yxkil  Yoam 
Pech  yaxchibal  Cumkal,  y  ti  binen  tu  pach  katun  ; 
ca  oci  u  patan  kooch  uahobe  lai  tun  mektanmai  u 
yumil  kul  uiniclob  cah,  ca  ti  binon  ti  katun  yah, 
yukul  kah  y  tuce  tumenel  u  kuxilob  ti  kul  uinicob; 
ichil  uacpe  u  yanonie  y  in  lakob  tu  pach  kul  uini- 
cob ti  numia;  mektanan  tun  in  yum  tumen  u  chun- 
thanob,  lay  yobi  hach  ilaob  yuchul  tulacal  tu 
banalob  tin  cantah  ichil  in  informacion  tulacal  lae 
uchebal  yoheltabal  tumen  in  chibalob  in  mehenob 
tin  pach  ti  uchen  cimic  uai  okolcab2  lae  yoklal  in 
titulo  in  probanza  oaan  ten  tumen  ca  yumil  ti  Dios 
y  ca  noh  Ahau  Rey  ahtepal ;  manan  in  patan  maix 
uchac  in  botic  patan  maix  in  mehenob  maix  in 
u  ixmehenob  bin  u  bote  patan  yoklal  tu  lukzah  ten 
ca  yumil  ti  Dios  ichil  u  zahacil  in  puczical;  ti  mato 
in  uilal  u  uich  Espanolesob  cuchi  tu  oahten  ich  ich 
olal  utial  in  kubic  inba  tu  kab  Espanolesob  y  in 
cahalob  tulacal  utial  u  cahal  cahob  tumenel  capi- 
tanob  Adelantado  yax  concixtadoresob ;  uliob  uai  ti 

1  cochlahal.  2  yokolcab. 


N 


202  THE    CHRONICLES. 

u  lumil  Yucatane ;  he  hab  yax  ulci  oulob  tu  lumil 
uai  ti  Cupule  lae  1511  afios. 

15.  Cuchi  mahun  ilabac  oulob  Espanolesob  ca 
chuci  Jeronimo  de  Aguilar  tumenob  a  Cusamilob; 
lai  lae  u  chun  yohelabal  peten  tulacal  lae  yoklal 
ooci  u  xinbaltabal  uchi  lumob  tulacal,  lai  tah  oklal 
ma  talan  uchi  lumob  peten  tulacal  lai  tun  cin 
oolic1  tu  tan  Ahau  ca  tu  cuchi  tu  tan  Ahau  Ah 
Macan  Pech  Dn  Pedro  Pech  y  u  cuchteelob  yax 
chibalob  u  nacomob  tu  pachob  tulacal  binob  tu  pach 
yoklal  utzilob  Ahau  ylal  u  uichob  u  maseual  uini- 
cob;  caix  tu  te  ta  lahun  cakal  u  nucil  uinicob  u 
bines  tu  pach  ti  Ahau  Rey  ahtepal  u  tzicob  ti 
messa  nachi  ti  Espana,  heix  mac  xenahi2  tu  tzicile 
tu  tan  Rey  ahtepale;  lai  tun  tu  yala  Ahau  ca  u 
bote  patanob  tulacal,  yal  u  mehenob  tulacal,  heix 
ton  Ah  Pechob  yaxchibal  uai  ti  lum  y  yaxchibal 
tal  ti  Cupul,  ca  bin  tu  yalah  yabil  peten  y  yabil 
maya  uinicob  u  bal  lum,  caix  bin  tu  tzolah  u  xocan 
tu  tanil  ca  noh  Ahau  ca  uoac 3  u  talel  heobil  u  chi 
him  u  Chinante  Ahau  ;  bay  tun  chacanhic  ca  lumil 
lae  lai  Aguilar,  lae  te  hantabi  tumen  ah  Naum  Ah 
Pot  Cusamile  tu  yabil  1517  afios;  lai  yabil  hauic 
cha  katun,  lae  lai  hauic  u  uacuntabal  u  tunil  balcah, 
yoklal  hunhunkal  tun  u  talel  uaatal  u  tunil  balcah 

1  tzolic.  2  xanhi.  3utznac. 


CHRONICLE   OF   CHICXULUB.  203 

cuchi  ti  man  uluc  oul  Espafiolesobe  Cusamil  cuchi 
uaital  petenil;  tumen  ulic  Espanolesob  ca  t  haul 
u  betabal. 

1 6.  1 5 1 9  afios  lai  yabil  yax  ulcob  Espanolesob 
uai   Cusamil  tu    yox  mal,  Fernando  de  Cortes  y 
Espoblaco  Lara.     A  28  de  Febrero  cuchi  ca  uliob 
Cusamilob  u   yax  mal  ahohelilob  hahal   u   cibel 
than.    Lai  yabil  cuchcob  tu  Chichen  tah  mak  opile 
ti  tun  yax  oheltabi  u  Chicheen  Ytza  tumen  noh 
Espanolesob  Dn  Franco  de  Montejo  Adelantado,  u 
halach  uinicob  ca  oanob  tu  Chichen  Ytza.  . 

17.  1521    anos  tu  yoxlahunpiz  u  kinil  agosto 
chucic  u  lumil  Mexico  tumen  Espanolesob ;  uchci 
u  yox  katun  tabalob  *  Espanolesob  tumen  cah  tu- 
lacal  uai  tu  cahal  Cupule ;  cauthi  katahob  Ah  Ceh 
Pech  tu  cimil  Zalibna  y  etahau  Lenpot  Tixkochoh 
tu   provinciail  Ticanto  y  yicnal  ah  Kinichkakmo 
Ytzmal  u  nup  u  than  holtun  Ake ;  lai  yabil  lae  u- 
chic  u   kuchul  Espanolesob  tu  Chicheen  Ytza  tu 
eaten  u  heoob  u  Chichen  Ytza,  ti  ca  uli  Capitan  Dn 
Fran00  de  Montejo  yahtohil  yahtochil  Naocom  Cu- 
pul  kuchal  u  cah.    Hunkal  hab  yax  kuchcob  tu 
Chichen  Ytza  ti  u  kabahob  ah  makopilobe  ah  DUO- 
opob. 

1 8.  1542  anos  lai  hab  ca  u  heoahob  lum  Espan- 

1  tubalob. 


204  THE    CHRONICLES. 

olesob  ti  Hich  can  Ziho  chuncan  u  nup  u  than  Kin- 
ich  Kakmo  ahkin  y  Ahtutul  Xiu  yahaulil  cabecera 
Man!  u  pol  u  meta  u  heoahob  yaxchibalob,  lai  yax 
hoppic  yocol  patan  tiob  lae  tu  yoxten  tun  yulelob 
ta  lumil,  ca  tun  hunkul  culhob,  lae  heklai  culicob ; 
helelae  u  hunten,  ulcobe  tu  Chichen  Ytzae  ti  u  yax 
makahob  oop,  matech  u  makal  lai  oop,  ca  u  maka- 
hop  Espanolesob  u  kabatcob  ahmakoopilob  ;  u  ea- 
ten ulcobi  tu  Chichene  ca  Ju  tocahob  naobon  Cu- 
pul ;  tu  yoxten  yulelobe  ca  tun  hunkul  culhiob  lae 
lai  yabil  lae  1542  anos  lai  tun  hunkul  culhiob  uai  ti 
lum  Ychcanzi  hoo — yanilob,  helelae  oxlahun  Kan 
ahcuchhab  ti  Maya  xoclae. 

19.  1543  anos  lai  yabil  binci    Espanolesob  tet 
xaman  Cheile  u  xachete  Mayab  uinicob  u  maseu- 
altobe  yoklal  manan  maseual  uinic  u  palilob  ti  Ho; 
*ai  talob  ti  xache  uinicob  u  maseualtob  tu  chi  tun, 
ca  kuchob  ti  Popce  ti  uch  ban  patan  tiobi  likulob  ti 
Ho,  cat  kuchob  ti  Popce  tu  chi,  ca  ulob  ca  biniob 
Tikom,  man  ti  kin  yanhicobe  te  Tixkome  ti  hum- 
kal  u  kinil  yanob  ca  lukabi  lai  Espanolesob. 

20.  Lae  1544  anos  lai  hab  ca  Dan   oul  Cauaca 
Asiesa  u  capitanil,  ca  oanoob  te  Cauacae  ti  u  chi 
pach  yumili  2  ti  oki  patan  tiobi  cab  ulum  ixim  oab- 
tiob  tiob  yan  Cauacae,  catun  ca  tu  kalahob  ti  mas- 

1  yotochob  nacon.  2  tiobi. 


CHRONICLE    OF    CHICXULUB.  205 

cab  ahkul  Caamal  tal  Sisal  ca  tu  kata  u  xocal  cah 
tuiacal,  hun  hab  tialan  ti  mazcab  tumenob,  lai  paye 
u  bel  Espanolesob  ca  taliob  ti  cahtal  Sachi,  heclai 
Ahkul  Kamal  lae  lai  oci  ti  batabil  Saci  Sisale  Dn 
Juan  Caamal  de  la  Cruz  u  kabatah  yoklal  hach 
hahal  u  than,  lai  yax  utzcit  Cruz  Cauacae,  u  yabi 
u  than  tumen  oulob,  lae  lai  tumen  lai  ti  oci  ti  bata- 
bil Sisal,  ontkin  ac  u  batabil  cat  cimil ;  lai  ti  pay  u 
bel  Espanolesob  ca  binob  ti  katun  yah  Tixkochnah; 
xane  he  oulob  lae  hunppel  hab  oananob  Cauaca, 
lukob  cat  talob  Saci  hunkul  hi  u  kal  uinicob  ti 
mazcab  yilab  batab  Caamal. 

21.  Lae  i545anosoaniDulob  Saci  laix  yabil  hopp 
ti  cristianoil  tumen  padresob  orden  de  San  Franco, 
te  tu  holhaa  Champotone  hali  yax  ulcob  padresob 
u  machmaob  cahlohil  ti  Jehucristo  tu  kabob  lai  lie 
yezic  ti  maseual  uinicob,  cat  yax  ulob  tu  tu  holhaa 
Chanpoton,  lae  te  chikin  uai  tu  cuchcabal  u  than 
uai  Ichcansihoo,  ti  Hoo  tu  cahal  Ichcansihoo  lai  u 
kaba ;  lai  padresob  hoppez  Cristianoil  uai  ti  cah 
peten  Yucatan  lae  lai  u  kabaobe  Fr.  Juan  de  la 
Puerta y  Fr.  Luis  de  Villarpando  y  Fr.  Diego  de 
Becal  y  Fr.  Juan  de  Guerrero  y  Fr.  Merchol  de 
Benavente  layob  hoppes  Cristianoil  uai  ti  peten 
chikin  lae  ti  mato  tac  Cristianoil  uai  Cupul ;  pachal 
horn  to  tac  Cristianoil,  baito  bin  cantic,  ca  bin 
hoppoc  toon  uai  ti  Cupule. 


206  THE   CHRONICLES. 

22.  1 546  anos,  lai  hab  ca  uchi  ahetzil J  lae  altose 
la  tierra :    9  de   Noviembre  bol  ulo  de   pasen   4 
meses  ca  uchi  tu  bolonpis  u  kinil  noviembre  ti 
yabil  de  1546  anos  canppel  u  cinanil  katun  ;  lae  ca 
zihi   lae  kuchi    hunppel   hab    yalcab  uinicob ;   ca 
tali  u  molicubaob  tu  eaten  ocol  u  cibal  patan,  ca 
zihi  katune-ulel  u  cibahob  ahezobob  tali  chikin 
tabsic  uinicob  ca  yutzcinah  katun  lae  Etz  Cunul  y 
Ah  Carnal  talob  chikin  he  oul  cimsabiobe  catul 
mehen    oulob    u    camzah    palil    Mena    ti    cimob 
Chamaxe,  ppatal  u  cibahob ;  ca  talob  Saci  tohyol 
tulacal  Dulob  ca  liki  katun  yokolob  lae  2  tihi  t  tun  u 
cimsabal ;  Ah  Etz  Carnal  Tipakan  Ah  Pakam  tu 
cimilhi  Surusano  yokol  Nicte  ;    tumen  u  cahalobe 
hunppel  akab  hi  u  cimil  oul  tumen  uinicob  lae  ko- 
han  yooc  y  u  kaboob,  ca  bini  tu  kinil  katun  ti  akab 
ti  cah  tulacal. 

23.  1547  anos  lai  hab  ca  paxi  u  chem  Exboxe 
Ecabe;  ca  bini  Espanolesob  bakzahticob  u  oahob 
katun  yok  Boxte  Ecabe  ual  Ekboxil. 

24.  Lae   1548  anos  ulci  padre  Emitanyo  Saci 
chumes3  Cristianoil. 

25.  Lae  1550  anos  mol  ci  cah  tulacal  tabal  tal 
Manii. 

26.  1551  anos  ulci  padre  Guadian  Fr.  Fernando 

1  aheoil.  2  tiihil.  3  chunbez. 


CHRONICLE    OF   CHICXULUB.  207 

Guererro  Saci  Sisal  lai  oces  haa  tu  hoi  uinicob  lai 
chunbezob  cristianoil  uay  tu  cuch  eabal  Saci  tula- 
cal,  tal  chikin  Cheel,  tali  Ecab,  tali  Cusamil,  tali  ti 
xaman,  tali  ti  nohol,  xan  lai  chunmes '  u  pakal 
monisterio  Saci  Sisal. 

27.  Lae  1552  anos  lai  hab  cahciob  padresob 
yokab  cuchi;  lai  yabil  ulcob  ah  canbesah  y  kayob 
uai  Zisale,  talob  chikin  laobi  canbez  u  kayob  missa 
y  bisperas  ti  canto  de  organo  y  chul  y  cantolano 
ti  hunkul  ma  ohelon  uai  cuchi. 

Lae  1553  afios  lai  hab  ca  uli  Oidor  D.  Tomas 
Lopes  uai  tal  lumil  Yucatan  lae  tali  Castella  ca  uli 
tu  2chibil  tumen  ca  noh  ahau  Rey  ahtepal  de  Cas- 
tilla  u  yanton  tu  kab  Espanolesob  uaye,  lai  haues 
ca  tocabal  tumen  Espanolesob,  laix  haues  u  chi 
on  pek,  laix  ti  chunmes  u  yanhal  batabob  ti  cahal 
cah,  ca  tu  oa  u  barail,  laix  ti  oai  u  takail  patan  xan 
oxppel  u  yocol  patan  ti  Espanolesob  yub  te  cib 
uluum  ixim  choyche  y  sulbiltab  y  yic,  buul,  yib 
cuum,  xamach,  ppuul,  ca  muc  yoklal  patan  ta  c 
yumil  oulil  c  beta  ti  matac  oidor  oaic  u  nucul 
bahunbal ;  lai  uchci  u  chabal  kul  chuuc  tumen 
AhMacan  Pech  ca  lukon  Sisal  yoklal  u  katci  ah 
chucil  kulchuc,  lae  tumen  lai  toci  u  chucil  Ah  Ceh 
Pech  uay  Cupul,  lae  lai  talic  uai  tu  pach  Ah  kin 

1  chunbez.  2  chabil. 


208  THE    CHRONICLES. 

Pech  Macan  Pech  u  palil  Ahmacan  Pech  yetel  u 
nacomob  ti  cab  Yaxkukul  lae. 

28.  De  1519  anos  lai  hab  ca  uli  Espanolesob  uai 
tac  cahal  Con  ah  Ytza  uai  ti  lum  Yucatan,  lae  lai 
tin  chicilbesah  u  kinil,  yuiljj/  yabil  yan  canal,  Cen 
Dn  Pablo  Pech,  u  mehen  en  Dn  Martin  Pech,  ti 
Xulcum   Cheel,  concixtadoren,   uai   lae   Maxtunil 
yetel  Chac  Xulub  Chen,  tal  kamah  ix  oulob  tu  uolol 
ca  puczikal,  maix  ca  oaab  katun  yah  tiob  laob  lae 
Dn  Juan  de  Montejo  Adelantado  y  u  chayanil  capi- 
tanob  bay  yanil   u   kabaob   ti  libro ;   ton   ix  yax 
kamah  Cristianoil  concixtadores  Dn  Martin  Pech 
u    mehen   Dn  Fernando  Pech,  Dn  Pablo   Pech   u 
mehen  en  Dn  Martin  Pech,  hel  tu  yoxlahunpis  u 
kinil  u  de  Octubre  de  1518,  ocic  ha  tu  holob  in 
mektan  cahilob  ti  hunmolhob  Maxtunile,  ti  ocol  ha 
tu  polob  tumen    yax  obispo  Dn  Franco  Toral  ti 
Maya  uinicob;    ca  '  oha  tu   polob  men  ca  yum 
obispo  lae  cat  2  es  sabi  u  uinbail  santo  tiob  cahob 
tulacal  u  uinbail  S.  Pedro  y  S.  Pablo  y  S.  Juan,  y 
S.  Luis  y  S.  Antonio  y  S.  Miguel  y  S.  Francisco 
y  S.  Alonso  y  S.  Agustin   y  S.  Sebastian   y  S. 
Diego,  ca  u  3  oibotahob  oleos  ca  u  kabatah  P°  yan 
cha  oleos. 

29.  Lay  u  kahlail  tulacal  lae  tin  hun  molcinzah 

1  ociha.  2  ezabil.  3  oiboltahob. 


CHRONICLE   OF   CHICXULUB.  209 

uay  ti  librose  uchebal  u  nuctic  uba  uinicob  himac 
bin  oltic  yohelto  u  ooc  lukanil  yanomal  ca  noh 
ahau  Dios  uchac  tumen  tusinile. — U  patanil  hibic 
ulci  Espanolesob  uay  tac  lumil  lae  tumen  u  yolat 
ca  yumil  ti  Dios  ahtepal  uay  ti  peten  ;  lae  baix  u 
than  ca  yum  Senor  Dn  Juan  de  Montejo  y  D. 
Fran00  de  Monte  lay  yax  ulob  uai  tac  lumil  lae 
laix  tu  oah  u  thanil  u  cumtal  iglesia  ti  oucenoucil 
cahob  u  hoi  cababob  y  yotoch  cah  u  kuna  ca  yum 
noh  ahau  bay  u  cah  mensone  u  yotoch  ah  na  mul- 
beobe '. 

30.  Bay  xan  cu  yalic  ca  noh  yum  Ah  Naum 
Pech  Dn  Fran00  de  Montejo  Pech  y  Dn  Juan  Pech 
lai  u  kabaob  ca  oci  haa  tu  holob  tumen  padresob 
y  adelantado  lay  capitan  hi  layob  ulob  uai  ti  lume 
Yocolpeten,  hek  lai  kabanzabi  ti  Yucatanil  tumen 
ca  yax  yumob  Espanolesob  lae  baix  bin  u  patcantic 
ca  yum  Espanolesob,  hebic  u  beltahob,  caxtu  yalah 
binil  hunkul  cuxlacon  tumen  Dios,  caix  ti  yubah 
Maya  uinicob  heklay  u  kabaob  lae,  ca  tu  yalah 
Naum  Pech  ti  u  mektan  cahil  ti  ououcencil: — 
"  Oheltex,  talel  u  cah  hunabku,  ti  peten  heklai 
hahal  Diose,  u  chicul  hahal  Dios ;  binex  cuxlac,  ca 
cici  kamex,  ma  a  oaicex  katun  yokolob  ca  pas  ma 
u  hanalob  y  yukalob  ixim,  cax,  uluum,  cab,  buul  u 

1  mulbaobe. 


210  THE    CHRONICLES. 

hanalob  yoklal '  u  colcah  ti  Cristianoil  lai  u  palil  ton 
Dios ;"  bay  tun  cibahob  maniac  oai  katun  calx  tu 
likzahubaob  ca  bin  u  yan  teob  Espanolesob  tu 
concixtob  tu  yet  xinbal  tahob  oulob. 

3 1 .  Bay  xan  he  Nachi  Cocom  ti  cahan  tu  hol- 
cacab  Sutuytae  tu  chuccabal  Chichen  Ytzae  hek- 
lay  kabansabi  Chichen  Ytzaile  he  Ah  Cohuot  Co- 
come  tu  yantah  u  than  Dios  y  ca  noh  ahau  tu  luk- 
sah  u  2  ponob  u  banderasob,  utia  ca  noh  ahau  utial 
conquixta  y  adelantado  y  yum  padre  clerigo  tu 
cuch  cahil  xan  maix  u  oa  yah  katun  u  lukzahuba- 
ob  ichilob  kaxahob  kunal  y  yotoch  cah  tu  cuchtee- 
lob. 

32.  Hex  Naoi  Mabun  Chane  culhi  tu  ca  cabil  u 
natatah  bicil  talel  u  cah  hunkul  cuxtal  yoltah  u 
kububaob  ti  Dios  tu  hahil  Ah  Catzimob  y  AhChu- 
limob  tu  chuccabil  Manil,  y  Ah  Tutul  Yiu  hex  uay 
ti  lakin   Chel  y  Tan    Cupulob    hex  ti  Campeche 
Naoacab  Canul ;  bay  oa  lukanhi  u  tan  hahil  Dios 
uay  ti  peten  uay  tu  lumil  Sacuholpatal  Sacmutix 
tun,  Ah  Mutule,  Tunal  Pech  culhi  uay  ti  cah  lae. 

33.  He  Ah  Naum  Peche  uay  u  payahe  mehe- 
nob  caix  ti  yalah : — "  Oheltex,   hun  ynix  u  kaba 
kin  ahbalcab  bin  uluk  ahlikin  cabob  hun  mexob 
Ahpul  tu  chicul  hunabku  ti  peten  ca  xicex  ti  kam 

1 ocol  cah.  2  panob. 


CHRONICLE    OF   CHICXULUB.  211 

bu  hahil  asilex1:"  bay  tan  binciob  tu  xinbalob  yal- 
an  che  yalan  haban,  ca  kuchiob  tu  tancabal  Naaay- 
cab  Canule  Campech,  ca  yalahob: — "Hele  tac  u 
yulel  a  uula,  Ah  Naoacab  Canule,  caxti  kam  tuze- 
bal  la  umen  ; "  yalab  lae  ca  tipp  u  chemob  tu  hoi 
u  kaknabil  Campech,  caix  ti 2  yalahob  ca  yumtah 
banderasob  sasacpon,  ca  ulon  pixtahob  Adelantado 
caix  katabitiob  tumen  lai  Cristianoob  Adelantado 
uatub  ocahalob  ichil  Castellano  than,  matan  u  na- 
tob  ca  uchen  nucahob  than  : —  "  matan  c  ubah 
than  ;"  ci  u  thanob  caix  alabi  Yucatanilob  uay  tu 
lumil  cutz  tu  lumil  ceh. 

34.  Bay  tun  binciob  capitanesob  y  ca  yum  Adel- 
antado Dn  Franco  de  Montejo  lay  tu  beltah  u  ya- 
bal  ppis  y  kuuch  utial  muse  utial  bucoh  oimin  3  tu- 
men binel  u  cibahob  tu  cahal  Manii  yicnal  Ahtu- 
tul  Xiu :  ca  kuchob  Yiba  caniob  Yibae,  kuchob 
Nohcacab  likul  tal  Becal,  bay  tun  manciob  Espan- 
olesob  ca  kuchob  Mani  yicnal  Tutul  Xiu  caix  ti 
uacuntabic  nacon  Ikeb  nacon  Caixicum  nacon  Chuc 
lay  bin  xic  u  paye  Ah  Cuat  Cocom  ;  lay  tun  u  chun 
u  culcintabal  4  ahactan  ob  tumen  u  cuchulob  ca 
lukzabi  u  uichob  yalan  nohoch  5  yacatun  sa  bin  tal 
pulbil  huntul  lay  ma  lukzabi  u  uich  ti  yacatun 

1  a — ciil — ex.  2  yilahob.  3  tzimin. 

4  ahactunob.  5  actunzabin. 


212  THE  'CHRONICLES. 

sabin,  luksabi  u  uich  ca  oa  be  ti  ca  bin  nacpalan- 
cal  ti  yicnal  Adelantado  Manii,  caix  ualkahi 
yah  pululob  tu  cahal  Cuuat  Cocom ;  catun  liki 
Ah  Naum  Pech  y  tu  catulilob  xic  u  talez  Ah 
Cuat  Cocom  ;  cu  kuchulob,  ca  yalah  ti  Naun  Pech 
bicil  ma  yilahi  maix  yabahi  ca  yalah  bicil  ti  binan 
tu  Chicften  Ytzae  tuzebal  tal  ci  tu  cail  tumen 
Ahpechob,  ca  kuchob  Manil  kube  u  chasahob  tu- 
sebal  u  yalci  Ah  Cocom  ma  yilah  bal  uch  tu  cahal 
caix  oab  u  chucil  ti  cabin  u  chucob  mac  u  beltah- 
lobe. 

35.  Baixtun  tal  ci  Ahpechtucahalob  yila  u  mektan 
cahilob  uinicilobe  baytun  talciob  hex  cat  tal  oulob 
tumen  bin  uchci  u  cimsabal  ouul  ti  cah  tumen  u 
cuchulob,  catun  manobca  biniob  yicnal  Ah  Batun 
Pech  Cay  Chel,  lay  tun  yilahobe  ca  manob  ca  binob 
Maxtunil  yicnal  Machi  May  y  tun  Ah  Macan  Pech  ; 
bai  tun  ualkahciob  tu  lumilob  tu  mektan  cahilob 
tu  Yaxkukule;  lai  Dn  Pablo  Pech  Ah  Macan 
Cam  Pech  tumenel  halach  uinic  lai  mektanmail 
tulacal  lai  uay  ti  chi  kin  lae  yoklal  maix  u  lukul 
yol  nacomob,  tulacal  bayxan  lay  tumen  culcinaben 
in  canant  lay  cacab  Chac  Xubub  Chen  lae  tumenel 
maseneal  uinicob  lae  tan  u  Tsa  uinolabob  lai  tumen 
2  chic  u  nakci  u  yolah  Dios  ti  cahob. 

1  oa  uinalalob.  2  chiic. 


CHRONICLE   OF   CHICXULUB.  213 

36.  Lae  hex  lay  ytoria  lae  tujacal  tux  manel  Sr 
Espanolesob  y  kubabaob  yax  padresob,  y  u  kaba 
yax  oulob  bin  ooloc  x  tumen  lai  u  oilibal,  lae  yoklal 
mentahan  utial  yoheltabal  bic  uchic  concixta,  uabic 
numya  tu  mansahob  uay  yalan   chee  yalan  aak 
yalan  haban,  ichil  lay  hab  lae  y  u  cha  yan  yax  uin- 
icob  mehentzilob  hancabob  yoklal  manal  cappel 
oxppel  hab  cahanob  ta  muktun  u  oablahal  cahob 
tumen  ca  yumil  oulilob,  laeta  muktun  u  ppizil  cahob 
u  ppizil  u  kaxilob  cahob  tumen  OidorTomas  Lopes 
yan  sedula  tu  kabob  tumen  ca  noh  Ahau  utial  tun 
xotlahal  kaxob  ti  mac  cu  cahtalob,  ti  ma  yanac 
cahob  cuchi  tumen  te  zihnalon  be  nae  tulacalob, 
ti  cu  halach  uinicil  Naum  Pech  cuchi,  ti  ma  uluc 
oulob  heoic  Cristianoil  uay  ti  lum  cuchi,  he  tun  cat 
kuchi  u  kinil  u  yulah  uay  ti  peten,  lae  cat  ul  oulob 
uai  ti  lum  Yucatan  lae,  ca  binon  kameob  tumen  u 
zahacil  ca  puczikal,  cat  ooci  Cristianoil   uay  ti  lum 
lae  cat  oablahon  canante  cacabob,  ti  ma  yanac  Sa 
Yglesia  cuchi,  cat  hau  u  cahil  lay  bena  lae  ma 
cah. 

37.  Helelae  lay  u  chun  in  patcantic  hen  cex  bin 
uchic  u  yuchul  concixta  bahun  numya  t  mansahjj' 
Sr  Espanolesob  yoklal  maya  uinicob  cuchi  matan 
yoke  ukuubaob  ti  Dios,  ten  tun  cen  D.  Pablo  Pech 
tin  tzolah  u  xicinob  ti  cacab  Maxtunil. 

1  tzoloc. 


214  THE    CHRONICLES. 

38.  Bay  tan  matan  culhani  catun  emon  ti  cacab 
Chac  Xulub  Chen,  ooci  tun  u  Cumtal  Sa  iglesia,  lae 
catun  ppisahcappisbituDutpach  cahlahbal  yanumal 
in  mehenob  u   chen  cimic  yokolcab,  tumen  ma  u 
macan  tu  baltiob1  tumen  Maya  uinicob,  ma  u  man- 
bal  cuntabalob  u  chinal  hen  cex  bax  tu  oahton  ca 
yumil  ti  Dios  tumen  u  zahacil  puczikale,  lay  tumen 
oab  u  chucil  ton  tumen  ca  noh  ahau  Rey  Ahtepal 
y  catun  cumcintah  Sa  iglesia  utial  kultic  ca  yumil  ti 

DiosjK  yotoch  cah  tu  lakin  iglesia  u  kuna  ca  noh 
Ahau  yetel  meson. 

39.  Bay  xan  licix  in  betic  in  uotoch  pakil  na  tu 
xaman  iglesia;  ma  u  yalic  Maya  uinicob  ua utialtob 
tu  kinil,  lay  tumen  ci  chicilbezic  hebix  in  mentah 
mailobe  y  yum  Dn  Pablo  Pech  Ah  Macan  Pech,  y 
in  yum  Dn  Martin  Pech  Ah  kom  Pech,jy  in  yum  Dn 
Ambrosio  Pech  Op  Pech  ix  u  Maya  kaba  y  Yxkil 
Ytzam  Pech  y  Dn  Estevan  Pech  Ahkulul  Pech. 

40.  Tac  kamah  u  noh  comisionil  u  ppiz  kaxob, 
tu  oah  u  licenciail  ca  noh  Ahau  Rey  ahtepal  ti  ca 
yumil  yax  Oidor  Tomas  Lopes  utial  ca  u  oa  nucte 
u  than  ton  utial  ca  ppizic  u  pach  ca  tocoynail  he 
tux  cahantacob  uay  uay  tu  pach  cahal  utial  ca 
utzac  oheltic  tux  cu  manel  u  ppizil  ca  luumil  utial 
kilacabob  utial  u  tzenticubaob  u  oaic  u  hanalob  ca 

1  beltahob. 


CHRONICLE   OF   CHICXULUB.  215 

encomenderosob,  lay  oklal  cin  oaic  u  juramentoil 
tu  tanil  tulacal  uinicob  lay  informacion  lae  u  hahil 
cu  yilicob  u  tocoynailob  tu  xma  yocol  u  yanal  to- 
coynail,  lay  oklal  oaic  u  hahil. 

41.  Heix  macx  yax  encomendero  uay  ti  cacab 
Chaac  Xulub  Chen  lae  Dn  Julian  Donsel  encomen- 
dero hi  uay  ti  cacah  lae  ca  tu  yalah  ti  batab  caxi- 
cob  u  Dabob  u  chicul  chi  kax  u  luumob  uay  tu  pach 
u  mektan  cahil;  yoklal  tan  u  ppizil  u  chi  lumob  u 
chi  kaxob  ti  lakin,  ti  nohol,  ti  chikin,  tulacal  hen 
cex  max  cu  cahtalob,  tumen  ooctun  u  heoel  Cris- 
tianoil  uay  ti  lume  Chaac  Xulub  Cheen,  y  lix  caci- 
lech  u  yum  Santiago  patron  ah  canan  cah  utial 
Dn  Pablo  Pech. 


CONQUEST  AND  MAP. 


1.  The  fifth  division  of  the  nth  Ahau  Katun 
was  placed  when  the  Spaniards  arrived  and  set- 
tled the  city  of  Merida ;  it  was  during  the  Qth  Ahau 
that  Christianity  was  introduced ;  the  year  in  which 
first  came  our  lords  the  Spaniards  here  to  this  land 

was  the 

year  1511. 

2.  I,  who  am  Nakuk  Pech,  of  the  first  hidalgos 
conquistadores  here  in  this  land    in   the  district 
Maxtunil,  I  am  placed  in  the  first  town  in  the  dis- 
trict Chac  Xulub  Chen.     As  thus  it  is  given  me 
to  guard  by  my  lord  Ah  Naum  Pech,  I  wish  to 
compose  carefully  the  history  and  chronicle  of  the 
district  of  Chac  Xulub  Chen  here,  my  first  com- 
mand, the   town  having  two  districts,  Chichinica 
and,  here,  Chac  Xulub  Chen. 

3.  My  name  was  Nakuk  Pech  before  I  was  bap- 
tized, son  of  Ah  Kom  Pech,  Don  Martin  Pech,  of 
the  town  of  Xul  Kum  Chel ;  thus  we  were  given 
the  districts  to  guard  by  our  lord  Ah  Naum  Pech 
from  the   town    Mutul,  and   I  was  promoted   to 
guard  the  district  Chac  Xulub  Chen ;  when  our 

216 


CHRONICLE   OF   CHICXULUB.  217 

lords,  the  Spaniards,  did  not  pass  nor  come  here 
to  this  land  Yucatan,  I  was  then  governor  here  in 
this  town,  here  in  this  land,  Chac  Xulub  Chen. 
When  our  lord,  the  Serior  Adelantado  came  here 
to  this  province  in  the  year  1519, 1  was  head  chief; 
when  the  Spaniards  came  here  to  the  land  of 
Maxtunil  we  received  them  with  loving  attention; 
we  also  first  gave  them  tribute  and  respect,  and 
then  we  gave  to  eat  to  the  Spanish  captains;  he 
who  was  called  Adelantado  came  here  to  Maxtu- 
nil to  the  dwelling  of  Nachi  May;  then  we  went 
to  see  that  they  should  be  given  pleasures;  they 
did  not  even  enter  the  towns,  not  even  visited 
the  towns;  they  were  here  in  this  land  for  three 
months,  being  placed  here  in  the  district  of  Max- 
tunil; then  they  departed  and  went  to  begin  a 
seaport,  the  seaport  ^ilam,  and  remained  there 
three  years  and  a  half. 

4.  They  were  there  when  my  father  went  to  make 
delivery  to  them ;  he  called  the  Adelantado  re- 
turned here  to  this  land;  the  maid  servant  named 
Ixkakuk  was  presented  to  them  by  my  father  to 
give  them  food  and  wait  upon  them ;  and  they 
were  there  when  they  were  attacked  by  the 
Cupuls ;  and  they  departed,  and  went  to  live  at 
Ecab  Kantanenkin,  as  is  called  the  land  where 
o 


218  THE    CHRONICLES. 

they  settled  ;  they  were  there  when  they  were 
attacked  by  those  of  Ecab,  and  they  departed  and 
arrived  at  Cauaca,  which  they  entered,  and  passed 
to  the  town  ^ekom,  as  the  town  is  called;  they 
passed  it  and  arrived  at  the  town  Tixcuumcuuc, 
so-called;  and  they  departed  from  there  and 
arrived  at  the  town  called  Tinuum  ;  and  then  they 
all  set  out  in  search  of  Chichen  Itza,  so-called ; 
there  they  asked  the  King  of  the  town  to  meet 
them,  and  the  people  said  to  them ;  "  There  is  a 
King,  O  Lord,"  they  said,  "  there  is  a  King, 
Cocom  Aim  Pech,  King  Pech,  Namox  Chel,  King 
Chel,  of  ^iaantun  ;  foreign  warrior,  rest  in  these 
houses,"  they  said  to  them,  by  the  Captain  Cupul. 
They  departed  from  Chichen  Itza  and  arrived  with 
King  Ixcuat  Cocom  of  Ake  ;  "  Lords,  you  cannot 
go,  you  will  lose  yourselves,"  was  said  to  them  by 
the  King  Ixcuat  Cocom,  and  they  turned  back 
again,  and  went  and  arrived'  at  Cauaca  for  the 
second  time,  and  they  reached  the  seaport  called 
Catzun,  where  they  marched  by  the  sea,  and  went 
and  returned  to  ^elebnae,  as  it  is  called,  where 
they  first  settled  when  they  first  came  to  this  land. 
5.  They  remained  in  Chanpatun  six  years,  when 
they  went  forth  to  Campeche  ;  he,  called  the  Ade- 
lantado,  the  first  Spaniard,  passed  here  to  this 


CHRONICLE   OF   CHICXULUB.  219 

land ;  they  were  at  Campeche  when  they  asked 

* 

tribute  ;  according  to  orders  by  the  chiefs  to  all  the 
'villages  there  was  tribute.  They  passed  on  by 
the  sea  (asking)  for  tribute  to  be  brought  to  them. 
Then  I  went  with  my  companions  Ah  Macan  Pech 
and  his  younger  brother  Ixkil  Ytzam  Pech,  the 
king  of  the  town  Cumkal,  and  my  father,  who  was 
in  the  town  Xulcumcheel ;  these  were  my  com- 
panions when  I  went  back  for  the  tribute ;  they 
saw  it ;  also  Nachi  May  accompanied  us,  because 
he  knew  that  he  (the  Adelantado),  did  not  know 
the  language ;  because  they  first  stayed  at  his 
house  when  they  came,  and  for  this  reason  they 
spoke  to  him  to  accompany  them  when  they  went 
after  the  tribute,  because  he  was  a  friend  to  the 
Spaniards  when  it  (the  tribute)  was  delivered  to 
the  captains ;  from  them  we  received  coats  and 
cloaks  and  shoes  and  rosaries  and  hats,  and  had 
much  pleasure  from  the  captains;  we  left  when  the 
Spaniards  had  ended  giving  these  gifts ;  already 
we  had  our  clothes  when  we  arrived,  the  coats  and 
cloaks  (we)  Ixkil  Ytzam  Pech  of  Conkal,  our  com- 
panions Ah  Macan  Pech  of  YaxKukul,  and  my 
father  Ah  Kom  Pech,  who  were  the  greatest  of  us. 
6.  And  I  Nakuk  Pech  by  name  was  head  chief 
when  they  first  delivered  tribute,  when  we  went  to 


220  THE    CHRONICLES. 

Campech  to  deliver  tribute,  and  we  came  back 
when  the  Spaniards  coming  on  the  road  from  Cam- 
pech came  to  the  towns  to  dwell  at  Ichcanzihoo, 
the  city  of  Merida;  and  when  it  was  heard  that 
the  Spaniards  were  coming  on  the  road  from  Cam- 
pech we  went  to  give  them  gifts,  and  I  went  the 
second  time  to  deliver  tribute.  And  I  Nakuk  Pech 
of  this  district  of  Chac  Xulub  Chen,  and  Ah  Ma- 
com  Pech  of  the  district  Yan  Kukul,  and  Ixkil 
Ytzam  Pech  the  head  chief  of  Conkal,  and  also  I 
Nakuk  Pech,  chief  here  in  the  town  Chac  Xulub 
Chen,  entered  into  giving  gifts  to  them  a  second 
time  at  ^ibikal,  and  they  wished  an  abundance  a 
second  time,  and  they  were  given  gifts,  pheasants, 
and  honey,  and  sweet  food  at  ^ibilkal,  when  they 
came  to  settle  at  Merida  ;  Don  Francisco  de  Mon- 
tejo,  first  Captain  General,  first  came  here  to  this 
land,  to  Merida,  with  Don  Francisco  de  Braca- 
monte  and  Francisco  Tamayo  and  Juan  de  Pache- 
co  and  Perarberes ;  these  captains  came  in  the 
year  1541. 

7.  In  the  year  when  these  captains  who  com- 
manded came  to  Merida  to  settle,  then  I,  Ix  Na- 
kuk Pech,  was  chief,  and  when  the  Spaniards  came 
to  Merida,  I  paid  tribute  to  the  conquerors  at 
Merida,  as  I  was  then  chief  here  in  the  district 


CHRONICLE   OF   CHICXULUB.  221 

Chac  Xulub  Chen,  Roderigo  Alvarez  being  Sec- 
retary in  the  year  1542. 

8.  When  the  Adelantado  made  the  distribution 
of  towns  to  the  conquerors  by  the  captains,  and 
the    Secretary  Roderigo  Alvarez  wrote  out  the 
list  of  tributes  according  to  each  division  of  the 
towns,  all  my  companions  and  kinsmen  paid  trib- 
ute, sufficient  tribute  according  to  the  division  of 
tribute  to  the  Spaniards    which  the  Adelantado 
made  by  the  captains,  and  the  Secretary  Roderigo 
Alvarez,  in  the  first  year  the  Spaniards  came  to 
Merida ;  and  I,  Nakuk  Pech,  was  taken  and  given 
to  Don  Julian  Doncel  the  Encomendero,  the  first 
lord  of  the  town  Chac  Xulub  Chen,  the  first  En- 
comendero, and  my  hand  was  given  him  by  the 
captain  Don  Francisco    de  Montejo,  and  I  was 
given  for  a  chief  to  Don  Julian  Doncel,  in  his  hand, 
and  I  began  to  take  tribute  for  the  holy  fathers. 

9.  And  I,  Nakuk  Pech,  was  thus  chief  when  Alva- 
rez, the  first  Alcalde  Mayor,  came  to  this  province 
Yucatan,  to  Merida,  and  when  Alvara  de  Carvayor 
was    Alcalde    Mayor;    and   when    the    Auditor 
Thomas  Lopez  came  I  was  chief,  and  I  was  called 
Ix  Nakuk  Pech,  and  when  I  entered  the  water  and 
received  baptism,  I  was  called  Don  Pablo  Pech  ; 
and  I  ceased  to  be  called  Nakuk  Pech ;  we  first 


222  THE    CHRONICLES. 

chiefs  were  created  hidalgos  by  the  captains  when 
possession  was  first  taken  of  this  province,  and 
we  first  paid  tribute  to  the  foreigners,  and  posses- 
sion was  given  to  us  by  God  and  the  ruling  king; 
and  our  descendants  are  hidalgos,  and  all  our  sons, 
until  the  time  shall  come  when  the  world  shall  end ; 
and  we  chiefs  were  rulers  in  this  land  when  there 
was  no  Holy  Church  in  the  districts,  and  before 
the  Spaniards  began  to  march  over  the  country, 
or  to  congregate  together  in  order  to  worship  ; 
and  formerly,  when  the  men  were  not  Christians, 
I  ruled  wholly  the  men,  and  when  I  received 
Christianity  I,  Nakuk  Pech,  I  was  a  chief;  and  I 
received  the  Holy  Oils  and  the  Holy  Faith  in  order 
that  I  might  teach  it  to  all  my  subjects  ;  and  I  was 
also  the  first  to  receive  the  rod  of  the  justicia,  because 
I  went  to  aid  the  Word  of  God  and  our  great  Lord 
the  ruling  king ;  then  our  Lord,  the  Auditor  Don 
Thomas  Lopez,  was  the  first  who  divided  the  trib- 
ute of  the  chiefs  according  to  the  towns  they  occu- 
pied ;  and  when  the  tribute  was  satisfactorily  fin- 
ished by  the  governorship  of  the  Auditor  Don 
Thomas  Lopez,  I  gave  my  rod  to  my  son  Don 
Pedro  Pech,  in  the  year  1552. 

10.  This  was  the  number  of  the  year  when  I 
received   the  rod  from  my  father,  Nakuk    Pech, 


CHRONICLE   OF   CHICXULUB.  223 

Don  Pablo  Pech  and  of  Ursula  Pech,  here  in  this 
town  of  Chac  Xulub  Chen,  to  serve  God  and  our 
great  ruler,  the  reigning  king,  in  order  that  I  may 
govern  the  town  at  this  place  Chac  Xulub  Chen. 

11.  The  first  descendants  of  Macan  Pech  and  of 
Ah  Kom  Pech,  of  Xulkum  Chel,  came  to  their 
towns  with  their  priests  and  chiefs,  to  the  town  of 
Yaxkukul,  to  Xulkum  Chel  and  to  Maxtunil ;  they 
came  back  with   their  companions  to  this  town; 
they  came  also  with  their  priests  and  chiefs  and 
ministers  back  to  their  rulers,  when  they  came  to 
the   town  Yaxkukul;  and  we,  also,  when  we  ar- 
rived at  this  town  of  Chac  Xulub  Chen.     When 
we  settled  here  they  appointed  me,  Nakuk  Pech, 
by  my  father,  Ah  Kom  Pech,  son  of  Ah  Tunal  Pech, 
first  descendant  of  Maxtunil,  to  govern  this  town. 

12.  When  the  Spaniards  came  to  the  towns  of 
this  land  there  were  no  Indians  who  had  a  will  to 
pay  tribute  to  the  first  Spaniards ;  therefore  the 
first  Spaniards  made  an  account  of  what  towns 
were  to  be  given  to  be  governed.     I,  Nakuk  Pech, 
I  first  received  the  town  here,  in  the  district  Chac 
Xulub  Chen,  when  first  they  came  with  orders  to 
take  it,  with  the  chiefs,  and  captains  and  priests, 
whose  names  are  Ah  Kul  Matu   and  (Ah)   Kul 
Che  ;  and  the  first  priests  arrived,  the  priest  Cocom, 


224  THE   CHRONICLES. 

the  priest  Tacu ;  and  the  captains  arrived,  the 
captain  Nachan  Cen  and  the  captain  Xuluc,  as 
their  names  were,  the  captains  who  commanded 
when  they  came  to  this  land  Maxtunil,  with  the 
priest  Chtic  and  his  captains,  to  take  possession  ; 
thus  they  found  the  town  here,  Chac  Xulub  Chen, 
when  came  the  soldiers  and  ensigns,  Ensign  Kan, 
Ensign  Xuluc,  Ensign  Pot,  Ensign  May,  Ensign 
Ek,  such  were  the  names  of  the  ensigns,  the  names 
of  those  I  commanded  as  chief  when  I,  Nakuk 
Pech,  came  to  this  town  Chac  Xulub  Chen ;  thus 
my  mind  was  strengthened  when  these  things  hap- 
pened, and  when  I  came  here  to  settle  here  in  the 
land  and  district  Chac  Xulub  Chen. 

13.  I,  Nakuk  Pech,  came  here  by  (order  of)  the 
governor  that  I  should  strengthen  the  town  Chac 
Xulub  Chen  ;  then  among  old  men  there  was 
no  sign  that  the  Spaniards  would  come  here  to  this 
land,  nor  was  the  village  of  Chac  Xulub  Chen 
strengthened  then ;  it  was  when  they  heard  the 
account,  when  the  Spaniards  came  to  the  city  of 
Merida  and  Christianity  was  received  by  the  men 
of  the  province  of  Ceh  Pech.  I  finished  by  gather- 
ing together  all  the  town  of  Chac  Xulub  Chen,  I, 
Don  Pablo  Pech,  and  my  father,  Don  Martin 
Pech,  Conquistador  of  Xulkum  Cheel. 


CHRONICLE   OF   CHICXULUB.  225 

14.  When  the  war  against  the  Spaniards  began 
we  spread  out  our  forces  together  with  them,  and 
went  with  my  father,  Ah  Macan  Pech,  of  the 
first  lineage  of  Yaxkukul,  and  Ixkil  Yoam  Pech,  of 
the  first  lineage  of  Cumkal,  and  I  went  after  them 
to  the  war ;  then  began  the  obligation  of  tribute  to 
our  rulers  for  the  Spanish  governors  in  the  town  ; 
when  we  went  to  the  war  there  was  pinole  and  tuce 
to  drink,  because  they  were  disgusted  with  the 
Christians ;  for  six  months  we  and  my  compan- 
ions followed  the  Christians  in  their  misfortunes  ; 
my  father  was  then  governed  by  the  regidors,  who 
saw  that  all  that  I  write  in  my  information  truly 
happened,  everything,  in  order  that  it  may  be 
known  by  my  family,  my  sons,  in  the  hereafter, 
until  the  end  of  the  world,  for  my  title  and  evi- 
dence given  me  by  our  Lord  God  and  our  great 
lord,  the  reigning  king ;  I  have  no  tribute  nor  do 
I  pay  tribute,  nor  will  my  sons  nor  my  daughters 
pay  tribute,  because  our  Lord  God  released  me 
from  it  in  the  fear  of  my  heart;  before  I  had  seen 
the  face  of  the  Spaniards  I  had  been  given  willing- 
ness that  I  should  deliver  myself  and  all  my  town 
into  the  hands  of  the  Spaniards,  in  order  that  they 
might  be  inhabited  by  the  captains,  the  Adelantado 
and  the  first  conquistadores  who  came  here  to  this 


226  THE    CHRONICLES. 

land,  Yucatan ;  and  the  year  the  first  foreigners 
came  here  to  the  land  of  the  Cupuls  was  the  year 
1511. 

15.  In  former  times  no  one  saw  Spanish  for- 
eigners, not  until  Jeronimo  de  Aguilar  was  cap- 
tured by  the  natives  of  Cozumel ;  then  first  the 
whole  of  the  country  became  known,  because  all 
the  country  was  marched  over;  but  because  the 
whole  of  the  land  was  not  made  use  of  I  spoke  of 
it  before  the  king,  when  there  went  before  the 
king  Ah  Macan  Pech,  Don  Pedro  Pech,  and  his 
followers,  and  the  first  of  his  lineage,  and  all  his 
chiefs  after  him ;  they  went  after  him  to  honor  the 
king,  that  he  might  see  the  faces  of  his  servants  ; 
then  fifty  of  the  principal  men  went  afterwards  to  the 
lord  the  ruling  king,  to  obey  him  at  table,  far  off 
in  Spain,  and  those  remained  to  obey  before  the 
ruling  King;  then  the  ruler  said  that  all  should 
pay  tribute  and  all  their  sons,  even  we  the  Pechs 
of  the  first  lineage  in  this  land,  and  the  first  lineage 
of  the  Cupuls  ;  then  it  was  said,  there  is  a  great 
province,  and  many  men  and  things  in  the  land, 
and  an  account  shall  be  made  of  it  before  our 
great  king,  and  now  they  shall  come  to  fix  the 
limits  of  the  land  for  our  beloved  king.  Thus  the 
land  was  discovered  by  Aguilar,  who  was  eaten  by 


CHRONICLE   OF   CHICXULUB.  227 

Ah  Naum  Ah  Pat  at  Cuzamil  in  the  year  1517. 
In  this  year  the  katun  ended,  and  then  ended  the 
placing  of  the  town  stone,  for  at  each  twentieth 
stone  they  came  to  place  the  town  stones,  formerly, 
when  the  Spaniards  had  not  yet  come  to  Cuzamil, 
to  this  land;  since  the  Spaniards  came,  it  has  ceased 
to  be  done. 

1 6.  In  the  year  1519  first  came  the  Spaniards  here 
to  Cuzamil,  for  the  third  time,  Fernando  de  Cortes 
and  Espoblaco  Lara.     On  the  28th  of  February, 
there  came  to  Cuzamil  for  the  first  time  those  who 
knew  to  speak  the  true  words.     In  this  year  the 
eaters  of  anonas  first  arrived  at  Chichen,  and  then 
for  the  first  time  Chichen  Itza  became  known  to 
the  great  Spaniards,  (and)  to  Don  Francisco  de 
Montejo,   Adelantado,  the  governor,  when    they 
were  posted  at  Chichen  Ytza. 

1 7.  In  the  year  1 5 2 1 ,  on  the  1 3th  day  of  August, 
the  territory  of  Mexico  was  taken  by  the  Span- 
iards.    The  third  attack  on  the  same  Spaniards 
took  place  by  all  the  towns  here  in  the  town  of 
Cupul,  when  they  asked  Ah  Ceh  Pech  about  the 
killing-  at  Zalibna,  and  his  companion-king  Cen 
Pot  of  Tixkokhoch  of  the  province   of  Ticanto, 
with  the  priest  Ich  Kak  Mo  of  Itzmal  the  compan- 
ion of  Holtun  Ake.     The  year  in  which  the  Span- 


228  THE    CHRONICLES. 

iards  arrived  at  Chichen  Itza  for  the  second  time 
to  settle  at  Chichen  Itza  was  that  when  arrived  the 
captain  Don  Francisco  de  Montejo,  the  just  one, 
leader  of  the  Cupuls.  They  arrived  at  the  town 
twenty  years  after  they  arrived  at  Chichen  Ytza 
(the  first  time),  where  they  were  called  eaters 
of  anonas,  biters  of  anonas. 

1 8.  In  the  year  1542,  the  Spaniards  settled  the 
territory  of  Merida ;  the  first  speaker,  the  compan- 
ion priest  Kinich  Kakmo  and  the  king  of  the  Tu- 
tulxiu  of  the  capital  Mani  humbled  their  heads,  and 
the  first  families  were  settled  ;  then  first  they  came 
under  tribute  the  third  time  (the  Spaniards)  came 
to  this  land,  and  they  established  themselves  per- 
manently, and  stopped  here.     The  first  time  when 
they  came  here  to  Chichen  Itza  they  began  to  eat 
anonas;  never  before  had  anonas  been  eaten,  and 
when  the  Spaniards  ate  them  they  were  called  ano- 
na-eaters ;  the  second  time  they  came  to  Chichen 
they  stopped  at  the  house  of  the  Captain  Cupul ;  the 
third  time  they  arrived  they  settled  permanently, 
in  the  year  1 542  they  settled  permanently  in  the 
territory  of  Merida,  the  i3th  Kan  being  the  year- 
bearer,  according  to  the  Maya  reckoning. 

19.  In  the  year  1543  the  Spaniards  went  north 
of  the  Chels  to  procure  Maya  men  for  servants 


CHRONICLE   OF   CHICXULUB.  229 

because  there  were  no  men  for  servants  at  Meri- 
da ;  they  came  to  procure  men  for  servants  for 
their  bidding ;  when  they  reached  Popce  the  trib- 
ute was  increased  by  those  from  Merida,  when 
those  who  command  arrived  at  Popce,  and  they 
went  on  to  Tikom,  and  the  Spaniards  remained  at 
that  time  in  Tikom  more  than  twenty  days  before 
they  departed. 

20.  In  the  year  1544  the  Spanish  Captain  Asie- 
sa  was  posted  in  Cauaca,  and  the  chiefs  were  gath- 
ered together  from  Cauaca  for  the  tribute,  and 
they  gave  in  Cauca  honey,  pheasants  and  maize ; 
then  they  placed  in  prison  the  priest  Caamal  from 
Sisal,  and  asked  for  an  account  of  all  the  towns  ; 
one  year  he  was  kept  by  them  in  prison ;  he  then 
served  as  guide  to  the  Spaniards  when  they  came 
to  Valladolid,  and  this  priest  Kamal  of  Sisal  en- 
tered as  chief  at  Valladolid,  and  was  called  Don 
Juan  Caamal  de  la  Cruz,  because  he  spoke  very 
truthfully;  he  first  introduced  the  cross  in  Cauaca, 
and  he  was  listened  to  by  the  Spaniards,  and  for 
this  he  entered  as  chief  at  Sisal,  and  being  chief  a 
long  time  he  died.  He  was  also  guide  to  the  Span- 
iards when  they  went  to  war  with  Tixkochnah  ; 
and  when  the  Spaniards  had  been  posted  one  year 
in  Cauaca,  they  went  forth  and  came  to  Vallado- 


230  THE    CHRONICLES. 

lid  on  purpose  to  see  the  men  the  chief  Kamal  had 
placed  in  prison. 

21.  In  the  year  1 545  the  Spaniards  were  posted  at 
Valladolid,  and  in  this  year  Christianity  began  by 
the  fathers  of  the  order  of  San  Francisco  in  the 
port  of  Champoton;   there  first  came  the  fathers 
having  in  their  hands  the  Redeemer  Jesus  Christ 
by  name,  that  they  might  teach  the  serving  men ; 
and  first  they  came  to  the  port  of  Champutun  to 
the  west  of  this  province  called  here  Ichcansiho, 
then  to  Merida,  the  town  Ichcansiho  as  it  is  called. 
These  are  the  names  of  the  fathers  who  began 
Christianity  in  this  country  Yucatan,  Fr.  Juan  de 
la  Puerta,  and  Fr.  Luis  de  Villarpando,  and  Fr. 
Diego  de  Becal,  and  Fr.  Juan   de  Guerrero,  and 
Fr.  Merchol  de  Benavente,  these  began  Christian- 
ity in  the  west  of  this  country,  before  Christianity 
came  here  to  Cupul;  afterwards  the  trumpet  of 
Christianity  came  here,  as   I  was   saying,  and  it 
began  here  at  Cupul. 

22.  In   the   year    1546  there  was   a    conjura- 
tion in  the  highlands  of  the  country;  on  the  gth 
of  November  there    had    been    peace    for    four 
months,    and   it    occurred    on    the    Qth    day    of 
November  of  the  year  1546  that  there  was  war 
after  four  months :  it  began  and  continued  for  one 


CHRONICLE   OF   CHICXULUB.  231 

year  among  the  men,  when  they  were  gathered 
together  for  the  second  time  for  the  tribute  of  wax ; 
when  the  war  began  it  took  place  that  the  conju- 
rors came  from  the  west  to  deceive  the  people  and 
to  set  in  order  the  war;  the  conjuror  Cunul  and 
Ah  Carnal  came  from  the  west  and  killed  the  Span- 
iards and  two  sons  of  the  Spaniards,  scholars  at 
Mena;  they  died  at  Chamax,  where  they  wished 
to  remain;  then  came  to  Valladolid  all  the  Span- 
iards who  were  well  when  the  war  broke  out,  and 
then  began  the  massacre;  the  conjuror  Carnal 
Tipakan,  of  Pakam,  killed  Surusano  over  against 
Nicte;  at  the  towns  one  night  the  Spaniards  were 
slain  because  the  people  fell  sick  in  their  hands 
and  feet;  there  was  then  for  a  day  and  a  night 
war  in  all  the  towns. 

23.  In  the  year  1547  a  ship  was  destroyed  by 
Ex  Box  at  Ecab;  then  the  Spaniards  went  to  make 
him  fear,  and  made  war  against  Box  of  Ecab,  son 
of  Ek  Box. 

24.  In  the  year  1548  the  father  Ermitanyo  came 
to  Valladolid  to  begin  Christianity. 

25.  In  the  year   1550  there  was  a  general  re- 
union  of  the    towns   and   their  dependencies  at 
Mani. 

26.  In  the  year   1551    the  father  guardian,  Fr. 


232  THE    CHRONICLES. 

Fernando  Guerrero,  came  from  Valladolid  to  Sisal 
and  he  baptized  the  people  and  introduced  Chris- 
tianity here  into  all  the  territory  of  Valladolid  west 
of  the  Chels;  they  came  from  Ecab,  they  came 
from  Cozumel,  they  came  from  the  north,  they 
came  from  the  south,  and  also  he  began  the  build- 
ing of  the  monastery  Valladolid-Sisal. 

27.  In  the  year  1552  the  fathers  settled  here;  in 
this  year  they  came  to  teach  and  sing  here  at 
Sisal,  they  came  from  the  west  to  teach  and  sing 
mass  vespers  with  the  singing  of  the  organ  and 
flute,  and  the  canto  llano,  which  never  before  did 
we  know  here. 

In  the  year  1553  the  Auditor,  Don  Thomas 
Lopez  arrived  here  in  this  land  of  Yucatan  from 
Castilla,  and  he  arrived  as  a  messenger  from  our 
great  ruler,  the  reigning  king  of  Castilla,  to  pro- 
tect us  against  the  hand  of  the  Spaniards  here. 
He  put  a  stop  to  our  being  burned  by  the  Span- 
iards, he  put  a  stop  to  our  being  bitten  by  dogs, 
he  introduced  the  appointing  of  chiefs  in  each  vil- 
lage by  the  giving  of  the  baton ;  he  also  adjusted 
the  tribute  for  the  third  time,  the  tribute  introduced 
by  the  Spaniards,  mantles,  wax,  pheasants,  maize, 
buckets,  salt,  peppers,  broad  beans,  narrow  beans, 
jars,  pots,  vases,  all  for  tribute  to  our  Spanish 


CHRONICLE    OF    CHICXULUB.  233 

rulers,  which  we  paid  before  the  Auditor  had 
given  his  attention  to  these  things.  At  this  time 
occurred  the  capture  of  the  priest  Chuuc  by  Ah 
Macan  Pech  when  we  left  Sisal,  because  he  wished 
the  priest  Chuc  to  be  captured,  as  he  had  pre- 
vented the  capture  of  Ah  Ceh  Pech  here  in  Cupul; 
afterwards  the  priest  Pech,  Macan  Pech  with  the 
servants  of  Macan  Pech  and  his  captains,  came 
here  to  this  town  of  Yaxkukul. 

28.  From  the  year  1519  when  the  Spaniards  came 
here  to  the  town  of  Conah  Itza,  here  in  this  land, 
Yucatan,  I  have  set  forth  the  days,  the  months  and 
the  years  as  above  stated,  I,  Don  Pablo  Pech,  the 
son  of  Don  Martin  Pech  of  Xul  Kum  Cheel,  con- 
quistador, here  at  Maxtunil  and  Chac  Xulub  Chen; 
since  we  received  the  Spaniards  with  good  will 
and  heart,  nor  did  we  make  war  upon  them,  Don 
Juan  de  Montejo,  Adelantado,  and  the  rest  of  the 
captains,  as  their  names  are  in  the  book ;  we  also 
first  received  Christianity,  we  the  conquistadores, 
Don  Martin  son  of  Don  Fernando  Pech,  Don 
Pablo  Pech  son  of  Don  Martin  Pech,  on  the  i3th 
day  of  the  month  of  October,  1518;  all  my  sub- 
jects received  baptism  in  Maxtunil ;  they  were 
baptized  by  the  first  bishop  to  the  Maya  people, 
Don  Francisco  Toral ;  and  when  he  baptized  us 
p 


234  THE    CHRONICLES. 

our  father  the  bishop  showed  the  images  of  the 
saints  to  all  the  villages,  images  of  Saint  Peter 
and  St.  Paul,  and  St.  John  and  St.  Louis,  and  St. 
Antony,  and  St.  Michael,  and  St.  Francis,  and  St. 
Alonzo,  and  St.  Augustin  and  St.  Sebastian,  and 
St.  Diego ;  and  they  desired  the  oils,  and  he  who 
was  called  Peter  took  the  oils. 

29.  Such  is  the  chronicle  of  everything  I  have 
collected  for  the  books,  in  order  that  the  people 
might  know  it,  whoever  wished  to  know  it,  as  had 
decreed  it  from  the  beginning  our  great  lord  God 
who  governs  the  universe.     It  is  the  declaration 
of  how  the  Spaniards  came  to  this  land,  here  to 
this  country;  by  the  will  of  the  lord,  the  ruling  God, 
also  by  the  orders  of  our  lord  Don  Juan  deMontejo, 
and  Don  Francisco  de  Montejo,  who  first  came  here 
to  this  land,  and  gave  orders  that  churches  should 
be  built  in  the  plastered  villages,  in  the  outlying 
districts,  and  a  town  house  and  a  temple  for  our 
great  ruler,  and  also  a  public  house  for  travelers. 

30.  Thus  also  said  our  great  father,  Ah  Naum 
Pech,  Don  Francisco  de  Montejo  Pech,  and  Don 
Juan   Pech,  as  were  their  names  when  they  were 
baptized  by  the  fathers;  and  as  the  Adelantado, 
the  Captain,   those  who   came  here  to  this  land 
Yocol    Peten,   but    called   Yucatan   by   the   first 


CHRONICLE    OF    CHICXULUB.  235 

Spaniards,  as  they  the  Spaniards,  clearly  relate. 
When  our  lord  the  Spaniards  said  that  we  are  to 
live  eternally  with  God,  and  when  the  Maya  men 
heard  the  names,  then  spoke  Naum  Pech  to  those 
he  commanded,  with  suavity : — "  Know  ye,  there 
comes  to  the  town  the  one  God,  to  the  country  the 
true  God,  the  sign  of  the  true  God;  go  ye  to  live 
with  Him,  joyfully  receive  Him,  do  not  war  against 
Him,  and  if  they  have  not  to  eat  or  drink  give  them 
maize,  fowls,  pheasants,  honey,  beans  to  eat,  that 
Christianity  may  enter  and  that  we  may  be  ser- 
vants of  God ;"  thus  they  wished  it,  and  they  did 
not  make  war,  but  rose  up  and  went  to  aid  the 
Spaniards  in  the  conquest  and  marched  together 
with  the  foreigners. 

31.  Thus  also  Nachi   Cocom,  who  dwelt  in  the 
chief  town  of  Zututa  in  the  province  Chichen  Itza,that 
called  Chichen  Itza,  and  Ah  Cahuot  Cocom,  aiding 
the  word  of  God  and  our  great  King,  delivered 
up  their  standards  and  banners  for  the  sake  of  our 
great   King,  for  the  conquest,   and  received  the 
Adelantado  and  the  father  the  priest  in  their  towns, 
nor  did  they  make  war,  but  abstained   from  all 
injury,  and  laid  out  churches  and  town-houses  for 
their  followers. 

32.  And  Naoi  Mabun  Chan  settled  in  the  district, 


236  THE    CHRONICLES. 

and  understood  that  the  eternal  life  had  come  to 
his  village,  and  wished  that  to  God  truly  would  be 
delivered  the  Catzins  and  Chuls  in  the  district  of 
Mani,  and  the  Tutulxiu,  and  the  Chels  in  the  East, 
and  the  (middle)  Tan  Cupuls  and  in  Campeche  Na- 
oacab  Canul ;  thus  this  earth  was  given  by  God  to 
be  redeemed,  this  land  Zacuholpatal  Zacmutixtun  ; 
and  Tunal  Pech  of  Mutul  settled  here  in  this  town. 
33.  And  Ah  Naum  Pech  called  the  youths  and 
said  to  him  —  "  Know  ye,  that  on  the  day  called  i 
Ymix  it  will  dawn,  there  will  come  from  the  eastern 
lands  bearded  men  with  the  sign  of  the  only  God 
to  this  land ;  go  to  receive  them  with  true  pleas- 
ure; "  therefore  they  went  and  marched  under  the 
trees,  under  the  branches,  and  they  arrived  at  the 
house  of  Naoay  Cab,  of  Canul  at  Campech  and 
said  : — "  He,  your  guest,  is  now  coming,  Ah  Naoa 
Cab  of  Canul,  receive  him  promptly."  Thus  they 
said  when  the  ships  appeared  in  the  port  of  Cam- 
peche, when  they  saw  the  banners  waving,  the  white 
standard,  and  they  came,  when  he  had  cast  anchor, 
to  the  Adelantado,  and  were  asked  in  Castilian  by 
the  Christians,  and  the  Adelantado,  whether  they 
had  been  baptized ;  but  they  did  not  know  his  lan- 
guage, and  replied  :  "  We  do  not  understand  the 
words  ; "  so  they  said,  and  thus  they  named  this 


CHRONICLE   OF   CHICXULUB.  237 

land  here  Yucatan,  (which  was  known  to  us  as) 
the  land  of  the  wild  turkey,  the  land  of  the  deer. 

34.  Thus  then  the  captains  and  our  lord  the 
Adelantado  Don  Francisco  de  Montejo  went  on ; 
and  they  made  much  cloth  and  thread  to  cut  into 
clothing  for  the  horses,  as  they  wished  to  go  to  the 
town  of  Mani,  to  the  Tutulxiu.  When  they  came 
to  Yiba  they  held  a  talk  in  Yiba ;  they  arrived  at 
Nohcacab  coming  out  of  Becal ;  thus  the  Spaniards 
passed  and  arrived  at  Mani,  to  Tutulxiu,  and  then 
were  appointed  the  chief  Ikeb,  the  chief  Caixicum 
and  the  chief  Chuc  to  go  to  invite  Ah  Cuat  Cocom. 
They  were  at  first  taken  and  placed  in  a  cave  by 
his  followers :  then  their  eyes  were  put  out  in  that 
great  cave  of  weasels,  and  there  was  not  one  who  did 
not  have  his  eyes  put  out  in  the  cave  of  weasels  ; 
their  eyes  were  put  out  and  they  were  given  the 
road  to  go  groping  to  the  Adelantado  at  Mani ; 
and  thus  returned  those  who  were  cast  out  of  the 
town  of  Cuat  Cocom.  Then  Ah  Naum  Pech  rose 
up  with  both  of  them  and  came  to  Ah  Cuat  Co- 
com ;  when  they  arrived,  he  said  to  Ah  Naum 
Pech  that  he  had  not  seen  nor  heard  of  it;  he  said 
he  had  gone  to  Chichen  Itza,  and  he  came  prompt- 
ly to  the  towns  with  the  Pechs,  and  they  arrived 
at  Mani  to  deliver  up  promptly  (the  offenders); 


238  THE   CHRONICLES. 

and  the  Cocom  said  he  had  not  witnessed  what 
had  happened  in  his  village,  and  he  would  give 
permission  that  they  should  be  taken  who  had 
done  it. 

35.  Then  Ah  Pech  came  to  the  towns  in  order  to 
see  the  people  governed  in  them;  the  Spaniards 
also  came,  but  on  account  of  the  massacre  of  the 
foreigners  by  the  people,  they  passed  on  and  went 
to  Ah  Batum  Pech  of  Chel,  whom  they  saw,  and 
passed  on,  and  went  to  Maxtunil,  to  Nachi  May 
and  Ah  Macan  Pech;  they  then  returned  to  their 
lands  to  the   towns   they  governed  at  Yaxkukul ; 
Don  Pablo  Pech,  Ah  Macan  Pech,  was  governor 
of  all  the  district  to  the  west,  nor  did  his  captains 
at  all  give  up  their  spirits;  soon  I  was  appointed  to 
guard  the  territory  Chac  Xulub  Chen,  because  the 
serving  men  were  at  war  on  account  of  the  labor 
given  them,  and  by  taking  them  the  will  of  God 
was  fulfilled  in  the  towns. 

36.  Such  is  the  complete  history  of  how  passed 
the  Spaniards  and  how  the  first  fathers  were  re- 
ceived, and  the  names  of  the  first  conquerors  I  shall 
set  forth  according  to  the  register,  because  this  is 
composed  in  order  that  it  may  be  known  how  the 
conquest   occurred,    and   in    what   manner   they 
labored  here,  under  the  trees,  under  the  branches 


CHRONICLE   OF   CHICXULUB.  239 

under  the  bushes,  in  those  years  and  months;  and 
what  the  people  and  their  sons  found  to  eat;  for 
from  two  to  three  years  they  labored  in  the  dis- 
tribution of  the  towns,  by" our  rulers  the  Spaniards; 
they  also  labored  in  the  measuring  of  the  towns, 
and  the  measuring  of  the  forests  of  the  towns 
by  the  Auditor  Tomas  Lopez,  holding  in  his  hand 
the  Cedula  of  our  great  lord  the  king,  that  forests 
should  be  cut  by  whoever  settled.  When  there 
were  no  towns  we  were  natives  here  of  official 
houses,  Naum  Pech  being  governor  of  all,  nor  at 
that  time  had  the  Spaniards  come  here  to  estab- 
lish Christianity  in  this  land;  but  when  the  day 
came  that  their  arrival  took  place,  when  the  Span- 
iards came  to  this  land  Yucatan,  we  received  them 
with  a  friendly  heart,  and  Christianity  was  intro- 
duced into  this  land,  and  we  were  appointed  to 
guard  the  villages,  when  as  yet  there  was  no 
church;  and  now  they  have  ceased  building  official 
houses  or  villages. 

37.  Thus  I  began  to  relate  how  the  conquest 
took  place  and  how  many  sufferings  we  under- 
went with  our  lords,  the  Spaniards,  from  the 
natives  who  were  not  willing  to  deliver  themselves 
to  God ;  thus  I  recount  what  I  heard  concerning 
the  town  Maxtunil. 


240  THE    CHRONICLES. 

38.  We  did  not  settle  there,  but  descended  to  the 
town    Chac    Xulub    Chen,  and   when    the    Holy 
Church  was  finished  in  Cumtal,  we  measured  its 
sides  and  took  possession  so  that  our  children 
should  remain  there  from  the  beginning  until  the 
end  of  the  world,  so  that  the  natives  should  not 
obstruct  us,  nor  enchant  by  the  throwing  of  stones 
anything  which  had  been  given  us  by  God  and  our 
lord  through  the  fear  of  our  hearts;  for  this  our 
great  lord  the  ruling  king  gave  us  the  authority ; 
and  when  the  church  was  prepared  in  which  to 
worship  our  lord  and  God,  and  the  public  house 
to  the  east  of  the  church  and  the  temple  of  our 
great  king  and  the  residence. 

39.  I  also  built  my  house  of  stone  to  the  north 
of  the  church.    And  that  the  natives  may  not  in  the 
future  say  that  it  belongs  to  them,  for  this  I  show 
forth  the  occurrences  as  I  did  them  with  my  father, 
I,  Don  Pablo  Pech,  Ah  Macan  Pech,  and  my  father 
Don  Martin  Pech,  Ah  Com  Pech,  my  lord  Senor 
Don  Ambrosio   Pech,  his  native  name   being  Op 
Pech,  and  Ixil  Yzam  Pech,  and  Don  Esteban  Pech, 
Ah  Culub  Pech. 

40.  We   received  the    royal    commissions    to 
measure  the  forests.     The  license  was  given  by 
our  great  monarch  the  ruling  king  through  our 


CHRONICLE   OF   CHICXULUB.  241 

lord  the  first  auditor,  Tomas  Lopez,  that  he  should 
give  us  years  ago  his  order  that  the  uncultivated 
fields  should  be  measured  wherever  they  are,  here 
back  of  the  town,  that  we  may  know  where  the 
boundaries  of  our  lands  pass  in  order  that  parents 
and  children  may  maintain  them  and  give  food  to 
the  Encomenderos.  Therefore  I  swear  before  the 
people  that  this  information  is  true,  that  they  may 
have  it  in  sight  so  that  no  uncultivated  field  shall 
entrench  upon  another  uncultivated  field  ;  for  this 
reason  I  set  forth  the  truth. 

41.  The  first  Encomendero  here  in  Chac  Xulub 
Chen  was  Don  Julian  Doncel,  who  ordered  the 
chiefs  that  they  should  go  to  place  the  marks  of 
the  limits  of  their  forest  lands  here  back  of  the 
towns  they  governed,  and  thus  they  were  led  to 
measure  the  boundaries  of  their  lands  and  the 
forests  toward  the  East,  the  South  and  the  West, 
for  the  benefit  of  all  who  dwell  therein  ;  because 
already  Christianity  was  established  in  this  land  of 
Chac  Xulub  Chen  with  our  holy  lord  Santiago  the 
patron  who  guards  the  town  of  Don  Pablo  Pech. 


NOTES. 


i.  "The  fifth  division  of  the  nth  Ahau  Katun  was  placed" 
(/'.  e.  in  the  wall  or  in  the  Katun  Stone),  (see  page  57,  where 
this  expression  is  explained).  In  other  words,  the  first  arrival 
of  the  Spaniards  at  Merida  took  place  at  the  close  of  the  nth 
Ahau  Katun.  This  was  July,  1541,  and  it  is  in  gratifying  con- 
formity with  Bishop  Landa,  who  also  states  that  that  month 
was  the  commencement  of  a  20-year  period  ;  but  he  says  that 
at  that  date  the  nth  Katun  began,  while  Pech  goes  on  to  say 
that  it  was  the  next  in  order,  the  pth.  (See  Landa,  Relacion, 

P-  3U.) 

Noh  cah  te  ti  Ho,  the  great  town  at  Ho.  This  was  the  na- 
tive name  of  the  ancient  city  which  stood  on  the  present  site 
of  Merida,  and,  by*the  Mayas,  is  in  use  to  this  day.  Ho  is 
the  numeral  5,  and  some  have  supposed  that  the  name  was 
given  on  account  of  five  large  mounds  or  buildings  said  to 
have  been  conspicuous  in  the  ancient  city.  That  there 
were  precisely  five  is  not  positively  stated  by  the  old  histori- 
ans, though  four  are  specified.  This  theory  would  suppose 
that  the  name  was  given  to  the  city  only  after  these  large  struc- 
tures were  completed,  and  that  its  name  during  that  time  had 
been  lost.  But  this  is  not  improbable. 

In  fact,  the  ancient  name  of  Merida  was  not  Ho,  but 
Ichcanzihoo,  as  appears  from  a  later  passage  in  Pech's  nar- 
rative and  from  numerous  others  in  the  Books  of  Chilan  Ba- 
lam.  Ho  is  only  the  abbreviation  of  this  long  name.  It  ap- 

242 


CHRONICLE   OF   CHICXULUB.  243 

pears  to  mean  "The  five  (temples)  of  many  serpents."  Can 
is  the  generic  term  for  serpent,  and  ich  used  as  a  prefix  de- 
notes a  place  where  there  is  an  abundance  of  what  the  noun 
means :  thus  ichche=.&  place  where  the  trees  are  tall  and  dense; 
ichxiu,  a  place  where  the  grass  is  tall  and  thick  (Diccionario 
de  Motu£).  The  serpents  were  probably  those  sculptured  in 
stone  or  painted  on  the  walls.  This  theory  receives  addition- 
al probability  from  an  entry  in  the  Diccionario  de  Motul,  MS., 
which  relates  that  the  largest  mound  in  ancient  Merida,  situ- 
ated back  of  the  present  convent  of  San  Francisco,  was  called 
by  the  natives  ahchuncan,  and  that  this  was  the  name  of  the 
idol  which  used  to  be  worshiped  there.  Its  signification 
would  be  "  the  first  or  primitive  serpent,"  or  "  the  first  speak- 
er," i.  e.  oracle,  as  can  means  both  serpent  and  speech. 

The  temples  at  Ho  were  not  in  use  when  the  Spaniards 
arrived,  nor  had  they  been  for  many  generations.  Apparently 
only  a  few  huts  of  wood  and  straw  made  up  the  village,  while 
these  vast  ruins  were  even  then  covered  to  the  summit  with  a 
heavy  growth  of  timber  in  all  respects  like  the  virgin  forest 
around  them.  This  is  clearly  stated  by  the  Friar  Lorenzo 
de  Bienvenida,  who  came  to  Merida  in  1545.  I  quote  his 
expressions  from  a  letter  to  the  King  in  1548: — 

"  La  ciudad  esta  la  tierra  adentro  treinta  y  tres  leguas ; 
llamase  la  ciudad  de  Merida ;  pusieronle  asi  por  los  edificios 
superbos  que  hai  en  ella,  que  en  todo  lo  descubierto  en  Indias 
no  se  han  hallado  tan  superbos  edificios,  de  canteria  bien 
labrada,  i  grandes  las  piedras ;  no  hai  memoria  de  quien  los 
hizo ;  parecenos  que  se  hicieron  antes  de  la  venida  de  Christo 
porque  tan  grande  estaba  el  monte  encima  dellos  como  en  lo 
bajo  de  la  tierra ;  son  altos  de  cinco  estados  de  piedra  seca  i 
encima  los  edificios,  quatro  quartos  todo  de  celdas  como  de 


244  THE    CHRONICLES. 

Frailes,  de  veinte  pies  de  luengo  i  de  diez  de  ancho,  i  todas 
las  portadas  de  una  piedra,  lo  alto  de  la  puerta  i  de  boveda,  i 
destos  hai  en  la  tierra  otros  muchos.  Esta  gente  natural  no 
habitaba  en  ellos,  ni  hacen  casa  sino  de  paja  y  madera, 
habiendo  mas  apareja  de  cal  i  piedra  que  en  todo  lo  descu- 
bierto.  En  estos  edificios  tomamos  sitio  los  Frailes  para  casa 
de  San  Francisco ;  lo  que  habia  sido  cultura  de  demonios, 
justo  es  que  sea  templo  donde  se  sirve  a  Dios,  etc."  (Carta 
de  Fr,  Lorenzo  de  Bienvenida,  IS 48,  MS. ) 

The  date,  1511,  given  as  that  of  the  first  arrival  of  the 
Spaniards,  refers  to  the  shipwreck  of  Aguilar  and  his  com- 
panions, who  in  that  year  were  thrown  on  the  eastern  coast. 

This  introductory  paragraph  was  entirely  miscontrued  by 
Avila,  and  nearly  as  much  so  by  Brasseur.  I  add  their  trans- 
lations to  illustrate  this. 

Translation  of  Avila. 

"A  la  quinta  vez  que  sento  el  noveno  Rey  en  la  guerra 
cuando  llegaron  los  Espanoles  que  se  poblaron  en  la  ciudad 
de  Merida,  el  principal  Rey  de  esa  ciudad  era  siempre  cacique 
y  el  afio  en  que  llegaron  los  Sefiores  Espanoles  aqui  en  esta 
suelo  fue  el  de  1511." 

Translation  of  Brasseur. 

"  C'est  a  la  cinquiSme  division  ciment^e  (dans  le  mur)  de 
ce  onzieme  Ahau-Katun  qu'arrivSrent  les  Espagnols  et  qu'ils 
s'etablirent  a  Ti-Uoh  de  ce  pays  de  Ti-Ho,  et  c'est  a  la 
neuvieme  de  cet  Ahau  que  s'etablit  le  Christianisme,  cette 
ann£e  m£me  que  vinrent  nos  seigneurs  les  Espagnols  en  cette 
contr6e,  c'est  a  dire,  en  l'anne"e  1511." 

It  will  be  seen  that  the  former  completely  travesties  the 


CHRONICLE   OF   CHICXULUB.  245 

passage,  .while  the  latter   mistakes   the   proper   names  and 
destroys  the  chronological  value  of  the  dates  given. 

2.  Hidalgos  conquistadoren,  Spanish  titles  which  we  are  sur- 
prised to  find  a  native  claiming  ;  but  later  on  (§  9)  he  informs 
us  that  he  was  authorized  to  employ  them  by  the  Spanish 
officials. 

Chichinica  was  a  pueblo  near  Chicxulub,  which  is  now  no 
longer  in  existence. 

3.  Ti  ma  ococ  haa  tin  pol  cuchi,  "  formerly,  when  the  wa- 
ter will  not  entered  to  my  head  "  /'.  <?.,  before  I  was  baptized. 
This  complicated  construction  of  the  negative  (ma),  a  future 
(ococ  from  ocol}  and  the  sign  of  the  past  tense  (cuchi\  also 
occurs  on  an  earlier  page  (98),  where  we  have  the  sentence 
uacppel  haab  u  binel  ma  yococ  u  xocol  oxlahun  ahau  cuchi,  six 
years  before  the  end  of  the  i3th  ahau.      O col  haa,  syncopated 
to   ocola,  and   even   oca,  was  the  usual  term  for  Christian 
baptism. 

Xulkumcheel  was  a  pueblo  which  does  not  seem  to  have 
survived. 

A h  Naum  Peek,  likul  tu  cah  Mutul.  Ah  Naum  Pech  from, 
or  native  of,  the  town  Mutul.  The  latter  is  the  modern  Mo- 
tul,  about  22  miles  easterly  from  Chicxulub.  The  name  is 
also  spelled  Mutul  by  Cogolludo  (Historia  de  Yucatan,  Lib. 
VI,  cap.  VII). 

Halach  uinic,  previously  explained,  was  the  ancient  native 
title  of  chief  of  a  village.  It  is  the  same  word  which  Oviedo, 
in  his  report  of  Grijalva's  expedition  deforms  into  calachini 
(Jfistoria  de  las  Indias,  Lib.  XVII). 

The  date,  1519,  like  various  others  in  the  narrative,  appears 
to  have  been  erroneously  entered  or  copied.  It  should  probably 
be  1539.  Maxtunil  does  not  at  present  exist,  ^ilam  is  a  town 


246  THE    CHRONICLES. 

north  of  Itzamal,  near  the  sea  coast.  It  is  by  some  identified 
as  the  spot  where  Francisco  de  Montejo  embarked  after  his 
retreat  from  Chichen  Itza,  in  1528. 

4.  The  Kupuls  were  the  family  who  reigned  in  the  eastern 
province,  where  Valladolid  was  founded.    They  long  retained 
their  hostility  to  the  Spaniards.     Ekab  was  situated  on  the 
coast  opposite  the  island  of  Cozumel.    ^ekom  should  probably 
read  Tekom.      Tixcuumcuuc  no  longer  exists.      Tinuum  is  a 
town  4  leagues  north  of  Valladolid,  on  the  road  to  Itzamal. 
31  ^antun  is  a  town  north  of  Itzamal,  said  by  Sanchez  Aguilar 
to  have  been  the  ancient  capital  of  the  princely  house  of  the 
Chels.    Ake  is  probably  the  modern  ^onatake.    Catzim  is  now 
the  name  of  a  hacienda  in  the  Department  of  Itzamal,  some 
distance  from  the  coast,    ^elebna  is  unknown. 

The  expression  tumen  naob  Bon  cupul,  translated  by  Avila 
"  porque  esa  casa  es  de  Bon  Cupul,"  I  think  is  an  error  of 
the  copyist  for  tumen  nacon  Cupul.  See  also  §  18. 

5.  Hokzah  uba,  they  betook  themselves.     The  termination 
uba  is  that  of  the  third  person  of  reflexive  verbs. 

Nachi  May,  already  mentioned,  was  a  member  of  an  ancient 
princely  house  mentioned  by  Landa  and  Sanchez  Aguilar. 
One  of  them,  Ahkin  May,  was  apparently  the  hereditary  high 
priest.  The  effort  has  been  made  to  derive  from  their  name 
the  word  Maya,  and  Brasseur  would  carry  us  to  Haiti  in 
order  to  discover  its  meaning  (Landa,  Relation,  p.  42, 
note),  but  this  is  unnecessary.  May  in  the  Maya  tongue 
means  "a  hoof,"  as  of  a  deer,  and  is  a  proper  name  still  in 
use.  There  is  no  reason  to  suppose  it  in  any  way  connected 
with  Maya. 

Matanok  I  take  to  be  an  error  for  matanon,  from  mat 
(pret.  matnahi}. 


CHRONICLE   OF   CHICXULUB.  247 

6.  jibikal  may  be,  as  suggested  by  Dr.  Berendt,  Tipikal,  a 
town  in  the  district  of  Merida.     There  is  another  of  the  name 
in  the  Sierra  Alta  {Estadistica  de  Yucatan,  1814). 

Francisco  de  Bracamonte  is  mentioned  by  Cogolludo  as 
among  the  first  settlers  of  Merida. 

7.  Cogolludo  mentions  Rodrigo  Alvarez  as  "  Escribano  del 
juzgado,"  who  came  with  Montejo  (Historia  de  Yucatan,  Lib. 
Ill,  cap.  VI,  and  elsewhere). 

8.  U  toxol  cahob,  the  distribution  of  the  towns,  literally 
"  the  pouring  out  ;  "  Avila   translates  it  by  "cuando  se  re- 
partian  los  pueblos."     The  Spanish  system  of  "  repartimi- 
entos  "  and  "  encomiendas  "  was  adopted  in  Yucatan, 

9.  The  licentiate  Alvares  de  Caravajal  was  alcalde  mayor 
from  1554  to  1558.      (Cogolludo,  Hist,  de  Yucatan,  Lib.  V. 
cap.  XV.) 

10.  This  was  apparently  written  by  Don  Pablo  Pech,  the 
son  of  the  writer  of  the  remainder  of  the  history,  and  inserted 
in  order  to  corroborate  the  statement  just  made  by  his  father, 
that  the  latter  had  transferred  the  magistracy  to  him. 

11.  The  holpop,  literally  "head  of  the  mat,"  perhaps  be- 
cause when  the  company  sat  around  or  on  the  mat  his  place 
was  at  its  head,  was  the  official  who  had  charge  of  the  tunkul 
or  wooden  drum,  with  which  public  meetings,  dances,  sum- 
mons to  war,  etc.  were  proclaimed,  and  with  which  the  priests 
accompanied  their  voices  in  reciting  the  ancient  chants  (Co- 
golludo, Hist,  de  Yucatan,  Lib.  IV,  cap.   V).     He  was  called 
ahholpop,  and  had  charge  of  the  public  hall  of  the  village,  the 
popolna,  "casa  de  comunidad,"  in  which  public  business  was 

transacted  < ' Diccionario  de  Motul,  MS.) 

The  ahkulel  was  the  official  second  in  command  in  a  town 
or  district.     He  acted  in  place  of  the  batab  or  the  ahcuchcab. 


248  THE    CHRONICLES. 

The  verb  kulel  means  to  transact  business  for  another,  to  act 
as  deputy. 

Ahkin  was  the  ordinary  word  for  priest  in  the  old  language ; 
kin,  sun,  day,  time;  ahkin,  he  who  was  familiar  with  the 
days  and  times,  with  the  calendar,  and  also  with  the  past 
and  the  future. 

12.  U  chun  u  thanob ;  \fatchunthan  or  ahchunthan,  literally, 
he  who  has  the  first  word,  was  the  member  of  the  village  who 
took  the  leading  part  in  matters  of  business.     The  office  and 
name  are  still  in  existence  in  the  native  village  communities 
of  Yucatan.     (See  Garcia  y  Garcia,  Historia  de  la  Guerra  de 
Castas  en  Yucatan,  Introd.,  p.  xli.) 

The  ahkul  was  an  envoy  or  messenger,  who  carried  the 
orders  of  the  prince  to  his  people  and  to  foreign  princes. 
The  title  was  usually  prefixed  to  the  name  of  the  person. 

The  holcan,  "head  caller,"  was  a  military  official  in  each 
village,  whose  duty  it  was  when  war  was  announced  to  sum- 
mon the  men  in  his  district  capable  of  bearing  arms  (see 
Landa,  Relation,  p.  174).  The  Spanish  writers  translate  it 
by  alferez. 

The  nacon  was  an  elective  war  chief,  who  held  his  position 
for  the  term  of  three  years  (Landa,  Relation,  pp.  161,  173). 
The  name  is  derived  from  nacal,  to  rise,  go  up,  and  hence  as 
a  delegate  or  elected  representative  (as  is  stated  by  the  Dice, 
de  Motul}. 

13.  The  nucteelob  were  the  ancianos,  the  wise  old  men  of 
the  village ;  manak,  a  trace  or  sign  that  appears  at  a  distance 
and  then  disappears.      U  manak  uinic  ti  ulah  =  I  saw  the  trace 
of  a  man  to-day,  but  it  is  no  longer  visible.     Diccionario  de 
Motul,  MS. 

"The  province  of  Ceh  Pech  "  was  that  in  which  Merida 


CHRONICLE   OF   CHICXULUB.  249 

was :   "  u  tzucub  ahcehpechob,  la  provincia  de  los  Peches  al  lado 
de  Motul  y  Cumkal."    Dice,  de  Motul,  MS. 

14.  Kah,  pinole,  is  a  drink  made  by  mixing  the  meal  of 
roasted  maize  with  water.  The  word  tuce  (or,  it  may  be, 
fuze)  I  do  not  find  in  any  dictionary,  nor  does  Avila  translate 
it.  The  passage  is  an  obscure  one.  Avila  renders  it  "cuando 
fuimos  a  la  guerra,  bebian  pinole  y  tuce,  porque  estaban  eno- 
jados  con  los  Cristianos."  Possibly  these  were  two  articles 
of  food  especially  used  on  warlike  raids. 

U  zahacil  in  puczical,  a  cant  phrase  probably  borrowed  from 
the  missionaries  =  "  the  fear  of  my  heart," — in  my  humble- 
ness. Puczikal  appears  to  be  a  root-word,  though  of  three 
syllables.  It  means  the  heart  of  men  and  animals,  also  the 
mind  or  soul,  the  desires,  and  the  interior  of  certain  growths, 
as  the  pith  of  maize,  etc.  {Dice,  de  Motul.) 

The  year  1511  was  that  of  the  shipwreck  of  the  deacon  Ge- 
ronimo  de  Aguilar  and  his  companions,  who  were  the  first 
whites  known  to  the  natives  of  Yucatan. 

The  reference  which  is  made  in  this  section  to  a  deputation 
of  fifty  natives  to  Spain,  is  not  mentioned,  so  far  as  I  remem- 
ber, by  other  historians.  As  in  some  respects  my  translation 
differs  from  that  of  Avila,  I  give  his. 

"  Cuando  llegd  ante  el  monarca  Ahmacan  Pech,  Don  Pedro 
Pech,  y  sus  deudos,  sus  primeros  descendientes,  sus  capitanes, 
todos  fueron  con  el  para  honrar  el  monarca  y  vea  la  cara  a  sus 
vasallos  indigenas,  y  escogi6  cincuenta  de  los  grandes  de  ellos 
para  llevar  tras  de  el  al  monarca  reinante  para  servirlos  en  la 
mesa  alii  lejos  en  Espafia,  pero  los  que  vomitaron  en  el  festejo 
delante  del  monarca  reinante,  esos  entonces  dijo  el  Rey  que 
pagaron  tributes  todos  y  todos  sus  descendientes,  mas  nosotros 
los  Peches,"  etc. 
Q 


250  THE    CHRONICLES. 

The  phrase  mac  xenahi  tu  tzicile  Avila  translates  "who 
vomited  at  the  feasts;"  but  I  believe  xenhi,  vomited,  is  a 
misreading  for  xanht,  remained,  and  tzicil  is  obedience,  as 
serving- men. 

Lae  te  hantabi,  who  was  eaten  ;  Aguilar  himself  was  not 
eaten,  as  he  was  rescued  by  Cortes,  in  1519,  and  served  him  as 
interpreter.  But  some  of  his  companions  were  eaten  by  the 
natives,  not  of  Cozumel,  but  of  the  coast  to  the  south,  and  this 
is  what  Pech  meant  to  say,  unless,  indeed — and  I  am  inclined 
to  prefer  this  view — we  read  hantezahbi  instead  of  hantabi, 
which  would  give  the  sense  "  the  land  was  discovered  by 
Aguilar,  who  was  given  food  (supported,  maintained)  by  Ah 
Naum,"  etc.  For  particulars  about  Aguilar  see  Herrera, 
Hist,  delaslndias,  Dec.  II,  Lib.  IV,  cap.  VIII. 

Lai  yabil  hauic,  etc.  This  is  an  important  sentence,  as 
fixing  a  date  in  the  ancient  chronology.  U  tunil  balcah  is 
an  ancient  term,  not  explained  in  the  dictionaries.  Balcah 
(or  baalcaJi)  means  "  a  town  and  the  people  who  compose  it  " 
(Pio  Perez,  Diccwnario),  hence  people,  the  world,  as  the 
French  use  monde.  From  many  references  in  the  Maya 
manuscripts  I  derive  the  impression  that  the  last  stone  in  the 
katun  pillar  was  placed  in  turn  by  the  towns,  each  giving  its 
name  to  the  stone  and  the  cycle  (see  ante,  p.  171). 

Assuming  the  correctness  of  the  figures  1517 — and  there 
is  no  reason  to  doubt  it — then  Pech  counted  the  katuns  as  of 
24  years  each,  as  Pio  Perez  maintained  was  correct ;  because 
he  has  already  informed  us  in  his  introductory  paragraph  that 
the  year  1541  was  the  close  of  the  nth  Ahau,  and  1541  — 
1517  —  24. 

1 6.  The  two  previous  visits  referred  to  were  probably  those 
of  Cordova,  1517,  and  Grijalva,  1518.  "Those  who  knew 


CHRONICLE   OF   CHICXULUB.  251 

to  speak  the  true  words,"  refers  to  the  Catholic  priests.  All 
the  historians  of  Cortes'  expedition  dwell  on  the  effect  pro- 
duced on  the  natives  of  Cozumel  by  the  religious  services  he 
held  there. 

The  date,  Feb.  28,  1519,  seems  correct,  although  it  is  not 
mentioned  by  any  other  writer  I  have  at  hand.  Cortes  left 
Havana,  Feb.  19. 

Lai  yabil,  "  in  this  year,"  evidently  a  date  is  omitted,  as 
the  first  arrival  of  the  Spaniards  at  Chichen  Itza  was  either  at 
the  close  of  1526  or  beginning  of  1527.  One  of  the  Maya 
MSS.  gives  the  year  as  bulucil  Muluc,  the  nth  Muluc.  The 
Maya  year,  it  will  be  remembered,  began  on  the  i6th  of  July. 

"It  was  on  the  memorable  thirteenth  of  August,  1521,  the 
day  of  St.  Hippolytus,  that  Cortes  led  his  warlike  array  for 
the  last  time  across  the  black  and  blasted  environs  which  lay 
around  the  Indian  capital,  etc."  Prescott,  Conquest  of 
Mexico,  Book  VI,  chap.  VIII.  There  is  little  doubt  but  that 
the  tidings  of  the  dreadful  destruction  of  the  mighty  Tenoch- 
titlan  was  rapidly  disseminated  among  the  tribes  far  down  into 
Yucatan  and  Central  America,  and  made  a  profound  impres- 
sion on  them. 

This  section  is  confused  and  difficult.     Avila  translates : — 

"  Fueron  atacados  por  tercera  vez  los  mismos  Espanoles  por 
todos  los  pueblos  aqui  en  el  pueblo  de  Cupul  cuando  hallaron 
a  Ah  Ceh  Pech  muriendose  en  una  casa  no  embarrada  y  a  su 
companero  el  otro  Rey  Cen  Pot,"  etc. 

18.  The  official  date  of  the  founding  of  the  city  of  Merida 
was  Jan.  6,  1542. 

The  anona  or  custard-apple  does  not  seem  to  have  been 
eaten  by  the  natives,  and  it  impressed  them  as  strange  and 
somewhat  unnatural  to  witness  the  Spaniards  suck  them. 


252  THE   CHRONICLES. 

Ca  u  tocahob  nao  bon  Cupul ;  this  is  translated  by  Senor  Avi- 
la  :  "  quemaron  al  capitan  Cupul :"  they  burned  the  captain 
Cupul;  but  I  take  it  to  be  a  misreading  for  ca  uyotochob  na- 
com  Cupul,  and  have  so  translated  it.  There  is  no  account 
of  a  leader  of  the  Cupuls  having  been  burned,  and,  moreover, 
this  is  in  accordance  with  §  4. 

Another  important  chronological  statement  is  made  in  this 
section,  to  wit,  that  the  year  1542  (I  suppose  July  16,  1541- 
July  15,  1542  is  meant  )  was  13  Kan.  As  Pech  has  already 
told  us  that  it  was  also  the  first  year  of  the  gth  Ahau  Katun, 
we  have  the  date  fixed  in  both  methods  of  reckoning,  that  is, 
by  the  Kin  Katun  as  well  as  the  Ahau  Katun,  according  to  the 
calendar  which  his  family  used. 

19.  The  town  of  Tikom  is  still  in  existence,  but  I  have  not 
been  able  to  find  Popce  on  any  of  the  maps.  The  Chels  were 
a  well  known  princely  family  in  ancient  Yucatan.  The  Dice, 
de  Motul  says  their  province  was  that  of  ^izantun. 

26.  The  Don  Juan  Caamal  whose  acts  are  briefly  sketched 
in  this  section  is  the  same  mentioned  in  the  auto  given  previ- 
ously, page  117.  It  is  still  a  family  name  in  Yucatan  (Be- 
rendt,  Nombres  Proprios  en  lengiia  Maya,  folio.  MS. ) 

21.  The  first  mission  to  Yucatan  was  that  of  Fr.  Jacobo  de 
Testera,  with  some  companions  whose  names  have  not  been 
preserved,  1531  to  1534  (see  Geronimo  de  Mendieta,  Historia 
Eclesiastica  Indiana,  pp.  380,  665  ;  Torquemada.  Monarquia 
Indiana,  Lib.  IX,  cap.  XIII,  Lib.  XX,  cap.  XLVII).  They 
were  stationed  at  Champoton  and  did  not  penetrate  the 
country.  The  next  attempt  was  in  1537.  Testera,  then 
Provincial  of  Mexico,  sent  five  Franciscan  friars,  who  returned 
after  two  years  of  efforts.  Their  names  are  unknown  (Co- 
golludo,  Historia  de  Yucatan,  vol.  I,  pp.  175,  182).  The  third 


CHRONICLE   OF   CHICXULUB.  253 

is  the  one  referred  to  in  the  text.  Its  commissary  was  Fr. 
Luis  de  Villalpando,  and  its  members  were  Fr.  Lorenzo  de 
Bienvenida,  Fr.  Melchor  de  Benavente,  Fr.  Juan  de  Herrera, 
Fr.  Juan  de  Albalata,  and  Fr.  Angel  Maldonado.  Five  other 
missionaries  came  with  Juan  de  la  Puerta,  in  1548  (Cogolludo). 

22.  The  term  ahetzil,  I  do  not  find,  and  translate  it  as 
aheyil,  the  practice  of  conjuring,  or  sorcery.  But  it  is  quite 
possibly  for  ahuitzil,  dwellers  in  the  sierra.  The  next  line  is 
corrupt,  and  I  can  only  guess  at  the  meaning.  The  date,  Nov. 
9,  1546,  is  correct,  and  the  history  here  given  of  the  insur- 
rection of  the  natives  at  that  time  is  substantially  the  same  as 
is  told  at  length  by  Cogolludo  (Hist,  de  Yucatan,  Lib.  V, 
cap.  VII). 

27.  The  Auditor  Tomas  Lopez  came  from  Guatemala  (not 
Spain)  to  Yucatan  in  1551  or  1552,  and  in  the  latter  year  pro- 
mulgated his  "Laws"  for  the  government  of  the  natives, 
many  of  which  are  given  in  Cogolludo's  History. 

The  passing  reference  to  the  cruelties  of  the  Spaniards  are 
more  than  borne  out  by  the  testimony  of  Fr.  Lorenzo  de  Bi- 
envenida. Writing  to  the  King  in  1548  he  says : — 

"  En  esta  villa  (Valladolid)  se  levantaron  este  ano  de  qua- 
renta  j  siete  los  Indies  *  *  *  i  este  levantamiento  por  mal 
tratamiento  que  hacen  a  los  Indies  los  Espanoles  tomandoles 
las  mugeres  y  hijos  y  dandoles  de  palos  i  quebrandoles  las 
piernas  i  brazos  i  matandolos  i  desmasiados  tributes  i  desafor- 
ados  servicios  personales,  i  si  V*  Alt*  no  provee  de  remedio 
con  brevedad,  no  es  possible  permanecer  esta  tierra,  digo  de 
justicia.  *  *  *  * 

"(El  adelantado)  dio  la  capitania  a  un  sobrino  que  llaman 
Manso  Pacheco.  Nero  no  fue  mas  cruel  que  este.  Este  pas6 
adelante  y  llego  £  una  provincia  que  llaman  Chatemal,  estan- 


254  THE    CHRONICLES. 

do  de  paz,  i  sin  dar  guerra  los  naturales  la  robo  i  les  comi6 
los  mantenimientos  a  los  naturales,  i  ellos  huyendo  a  los 
montes  de  miedo  de  los  Espanoles  porque  en  tomando  algu- 
no  luego  lo  aperreaban,  i  desto  huian  los  Indios  i  no  sembra- 
ban  i  todos  murieron  de  hambre,  digo  todos  porque  habia 
pueblos  de  a  quinientos  casas  i  de  £  mil,  i  el  que  agora  tiene 
ciento  es  mucho ;  provincia  rica  de  cacao.  Este  capitan  por 
sus  proprias  manos  exercitaba  las  fuerzas,  con  un  garrote  mat6 
muchos  i  decia,  '  este  es  buen  palo  para  castigar  a  estos ;'  i 
desque  lo  habia  muerto,  '  O,  quan  bien  lo  d6. '  Corto  muchos 
pechos  a  mugeres,  i  manos  a  hombres  i  narices  i  orejas  i  esta- 
co,  i  a  las  mugeres  ataba  calabazas  a  los  pies  i  las  echaba 
en  las  lagunas  ahogar  por  su  pasatiempo,  i  otras  grandescruel- 
dades."  Carta  de  Fr.  Lorenzo  de  Bienvanida,  1548.  MS. 

28.  The  town  Conah  Itza,   or  Con  Ahitza,  Con  of  the 
Itzas,  may  refer  to  the  seaport,  Coni,  the  eastern  coast,  where 
Montejo  landed  on  his  first  expedition.    Bishop  Toral  did  not 
arrive  in  Yucatan  until  1562,  so  the  mention  of  him  proves 
that  this  narrative  was  written  after  that  date. 

29.  No  such  person  as  Juan  de  Montejo  is  known. 

30.  Yocolpeten;  so  it  is  first  spelled  in  the  original  manu- 
script, and  afterwards  altered  to    Yucalpeten.      This   latter 
occurs  as  a  name  applied  to  the  peninsula,  or  a  portion  of  it, 
in  a  number  of  passages  of  the  Book  of  Chilan  Balam  of  Chu- 
mayel.     These  have  been  quoted  by  the  Canon  Crescencio 
Carrillo  in  a  recent  work  (Historia  Antigua  de  Yucatan,  pp. 
137,  140,  Merida,  1882),  to  support  his  view  that  the  name 
Yucatan  is  an  abbreviation  of  Yucalpeten. 

Apart  from  the  difficulty  of  explaining  such  an  extensive 
abbreviation,  which  is  not  at  all  in  the  spirit  of  the  Maya 
tongue,  the  words  of  Pech  in  this  section  and  §  33  conclusively 


CHRONICLE   OF   CHICXULUB.  255 

prove  that  the  two  names  are  entirely  distinct  in  origin. 
Carrillo  is  of  opinion  that  yucal  should  be  divided  into  y, 
u,  cal,  and  he  translates  the  name  "  la  perla  de  la  garganta  de 
la  tierra  6  continente."  This  appears  far-fetched.  Yocal  is 
probably  merely  yoc  hail,  upon  the  water  (//,  determinative 
ending  denoting  what  water) ;  hence  yocal peten,  the  region 
upon  the  water,  applied  to  Yucatan  or  some  part  of  its  coast 
district.  The  h  is  nearly  mute  and  frequently  elided,  as  in 
ocola  (ocol  had)  to  baptize. 

A  prophecy  of  the  priest  Pech,  which  is  perhaps  the  one 
here  referred  to,  appears  in  several  of  the  Books  of  Chilan 
Balam,  and  also  Spanish  translations  of  it  in  the  Histories  of 
Lizana  and  Cogolludo,  and  a  French  version  in  Brasseur's 
report  of  the  Mission  Sdentifique  au  Mexique,  etc. 

The  text  is  quite  corrupt,  but  I  insert  it  as  I  have  emended 
it  from  a  comparison  of  three  copies. 

U  THAN  AHAU  PECH  AHKIN. 

Tu  kinil  uil  u  natabal  kine, 

Yume  ti  yokcab  te  ahtepal. 

Uale  canoit  u  katunil, 

Uchi  uale  hahal  pul. 

Tu  kin  kue  yoklal  u  kaba, 

In  kubene  yume. 

Ti  a-uich-ex  tu  bel  a  uliah,  Ahitza, 

U  yum  cab  ca  ulom. 

Than  tu  chun  ahau  Pech  ahkin, 

Tu  kinil  uil  can  ahau  katun, 

Uale  tan  hioil  u  katunil. 


256  THE    CHRONICLES. 

THE  WORD  OF  THE  LORD  PECH,  THE  PRIEST. 

At  that  time  it  will  be  well  to  know  the  tidings, 

Of  the  Lord,  the  ruler  of  the  world. 

After  four  katuns, 

Then  will  occur  the  bringing  of  the  truth. 

At  that  time  one  who  is  a  god  by  his  name, 

I  deliver  to  you  as  a  lord. 

Be  your  eyes  on  the  road  for  your  guest,  Men  of  Itza, 

When  the  lord  of  the  earth  shall  come. 

The  word  of  the  first  lord,  Pech,  the  priest, 

At  the  time  of  the  fourth  katun, 

At  the  end  of  the  katun. 

The  only  line  in  which  I  have  taken  much  liberty  with  the 
text  is  the  fifth,  where,  after  the  word  kue,  one  MS.  reads : 
yok  taa  ba  akauba,  and  another,  yok  lac  kauba,  neither  of  which 
is  intelligible. 

If  the  date  assigned  in  these  lines  be  a  correct  one,  they 
were  delivered  by  the  prophet  in  1469.  It  is  not  impossible. 
The  words  are  obscure  and  the  prediction  so  indistinct  that 
it  might  quite  well  have  been  made  by  an  official  augur  at 
that  time. 

31.  Nachi   Cocom,  head  of  the  ancient  and  powerful   Co- 
com  family,  ruled  at  Zotuta  when  Montejo  made  his  settle- 
ment at  Merida,  and  was  a  determined  enemy  of  the  Span- 
iards.    He  was  defeated  in  1542,  in  a  sanguinary  battle,  and 
then  accepted  terms  of  peace.     I  have  in  my  possession  the 
copy  of  a  survey  which  he  made  of  the  lands  of  the  town  of 
Zotuta  in  1545,  when  he  was  evidently  on  good  terms  with 
the  Conquerors. 

32.  The  names  Chan,   Catzim  and  Chul  belong  to  well 


CHRONICLE   OF   CHICXULUB.  257 

known  ancient  Yucatecan  families,  and  many  who  bear  them 
are  still  found  among  the  natives  (Berendt,  Nombres  Proprios 
cnLengua  Maya,  MS.) 

The  words  Zacuholpatal  Zacmutixtun  are  rendered  by  Avila 
as  proper  names,  and  I  have  followed  his  example.  I  have 
not  found  a  satisfactory  explanation  of  them. 

33.  The  day  One  Imix  was  a  day  of  peculiar  sanctity  in 
ancient  Yucatan.  Landa  makes  the  rather  unintelligible 
assertion  that  the  count  of  their  days,  or  their  calendar, 
invariably  commenced  on  that  day  (Relation,  p.  236). 

Imix  is  the  i8th  day  of  the  month,  and  it  is  possibly  that 
it  and  the  two  following  days  were  used  for  intercalary  days. 

More  to  the  purpose  of  explaining  the  prophecy  in  the  text 
is  the  statement  of  Francisco  Hernandez,  who,  as  reported  by 
Bishop  Las  Casas,  relates  that  in  the  mythology  of  the  Mayas, 
the  god  or  gods  Bacab,  those  who  support  the  four  corners  of 
the  heaven  »and  who  are  identified  with  the  "  year  bearers  " 
or  Dominical  days  of  the  calendar,  died  on  the  day  One  Imix, 
and  after  three  days  came  to  life  again.  (Las  Casas,  Historia 
Apologetica  de  las  Indias  Occidentals,  cap.  CXXIII.)  This 
has  reference  apparently  to  the  intercalary  days  Imix,  Ik, 
and  Akbal,  which  were  counted  so  as  to  allow  the  next  Kin 
Katun  period  to  begin  on  I  Kan.  I  have  explained  this  the- 
ory fully  in  a  paper,  "  Notes  on  the  Codex  Troano  and  Maya 
Chronology,  "  in  the  American  Naturalist,  Sept.  1881.  Natur- 
ally this  was  supposed  by  the  Spanish  missionaries  to  be  a 
reference  to  Christian  traditions. 

Ca  tip  u  chemob,  when  the  ships  were  rocking ;  tipil  repre- 
sents the  slipping  and  sliding  movement  of  a  partially  sub- 
merged or  hidden  body ;  thus  the  beating  of  the  heart  and 
the  pulse  is  tipilac.  Ca  yumtah  banderas  ob,  when  the  banners 


258  THE    CHRONICLES. 

waved ;  yumtah  is  to  swing  to  and  fro  as  a  hamack  or  a  flag. 
Piixtahob,  from pixitah,  to  unreel  or  reel  off  yarn,  etc.,  from  a 
spindle.  I  suppose  it  refers  to  letting  go  the  anchor. 

The  derivation  of  the  name  Yucatan  here  given  is  inter- 
esting, for  several  reasons.  In  the  first  place,  it  makes  it 
evident  that  Pech  did  not  believe  it  was  an  abbreviation  of 
Yucalpeten  (see  ante,  page  255).  Again,  although  it  has  very 
often  been  stated  that  the  name  arose  from  a  misunderstand- 
ing of  some  native  words  by  the  Spaniards,  there  has  been  no 
uniformity  of  opinion  as  to  what  these  words  were.  Several 
of  the  phrases  suggested  have  been  such  as  have  no  meaning 
in  the  Maya  tongue ;  (see  full  discussions  of  the  question  in 
Eligio  Ancona,  Historia  de  Yucatan,  Vol.  I,  pp.  219,  220, 
and  Crescencio  Carrillo,  Historia  Antigua  de  Yucatan,  cap. 
V.)  As  given  by  Pech  it  is  perfectly  intelligible  and  good 
Maya.  Without  syncope  it  would  be  "  Matan  ca  ubah  a 
than"  shortened  to  "  Ma  c1  ubah  than,  "We  do  not  under- 
stand your  speech."  Pech  is  in  error,  however,  in  suppos- 
ing that  the  name  arose  on  the  arrival  of  Montejo  ;  it  was  in 
use  immediately  after  the  expedition  of  Cordova  (1517), 
and  if  Bernal  Diaz  was  correct  in  his  recollection,  was  applied 
to  the  land  by  the  Indians  Cordova  brought  back  to  Cuba 
with  him  from  the  Bay  of  Campeachy.  (See  Bernal  Diaz,  His- 
toria Verdadera  de  la  Conquista  de  Nueva  Espana,  cap.  VII.) 

34.  This  is  no  doubt  the  same  occurrence  which  is  described  at 
considerable  length  by  Cogolludo,  Hist,  de  Yucatan,  Lib. 
Ill,  cap.  VI.  But  the  details  differ  very  much  and  the  names 
of  the  messengers  and  the  chief  to  whom  they  were  sent  are 
not  identical.  I  believe  this  discrepancy  can  be  explained, 
but  it  would  extend  this  note  too  far  to  go  into  the  subject 
here.  The  word  yacatunzabin,  which  Avila  renders  "en 


CHRONICLE   OF   CHICXULUB.  259 

dicha  cueva,"  seems  a  compound  of  y,  actun,  zabin.  The  last 
is  the  name  of  the  weasel ;  actun  means  both  a  cave  and  a 
stone  house.  By  some  it  is  supposed  to  be  a  compound  of  ac, 
tortoise,  and  fun,  stone,  a  cave  resembling  a  hollow  tortoise 
shell. 

35.  Yoklal  maix  u  lukul  yol  nacomob,  "porque  nose  can- 
saban  los  capitanes"  (Avila). 

36.  Pech  adds  a  list  of  the  names  of  Conquistadores  which 
I  have  not  inserted,  as  it  is  less  complete  than  that  found  in 
Cogolludo. 

39.  Ma  u  manbal  cuntahbalob  u  fainal;  Avila  translates  this 
"  that  they  shall  not  destroy";  but  the  word  cuntahbal,  from 
cun,  cumtah,  means  that  which  is  to  be  enchanted,  and  ctdnal 
is  the  throwing  of  stones.  I  suppose,  therefore,  it  refers  to 
some  act  of  shamanism  the  design  of  which  was  to  injure  a 
neighbor. 


VOCABULARY. 


A 

Ac,  n.  A  turtle  ;  a  turtle  shell. 

Actun,  n.  (From  ac,  turtle  shell,  tun,  stone.)    A  cave  ;  a  stone 
house. 

Ah,  A  prefix  signifying  possession  or  action  ;  also  sign  of  mas- 
culine.    See  pp.  28,  57. 

Ahau,  n.  (From  ah,  prefix,  and  u,  collar?  See  p.  57.)   A  ruler, 
chief,  king ;  a  period  of  time. 

Ahbalcab,  n.  The  coming  dawn.     "  Quiere  amanescer."    Dice. 
Motul. 

Ahez,  n.  (From  ah,  prefix,  ezah,  to  show,  to  feign.)     A  sorcerer, 
magician. 

Ahkin,  n.  (From  ah,  and  kin,  the  sun,  day,  etc.)     A  priest. 

Ahkulel,  n.  (From  ah  and  kulel,  to  arrange  business,  etc.)     A 

lieutenant,  deputy,     pp.  27,  247. 
Ahoni,  n.  Well-dressed  persons,     p.  173. 
Ahpul,  n    One  who  carries  or  bears. 
Ahpulul,  n.  He  or  that  which  is  carried  or  brought. 
Ahtepal,  n.  A  ruler,  governor. 
Ahtohil,  n.     A  lover  of  justice;  a  righteous  man. 
Ahuitzil,  n.  Mountaineers,     p.  131. 

Ak,  n.  Osiers,  willow  branches.      "  Ramo  de  miembre."      Pio 
Perez.     Dice. 

Akab,  n.  Night,  the  night  time. 
Al,  n.  Son  or  daughter  of  a  woman.     Yal,  her  son. 
Alah,  v.  pres.  alic,  fut.  alab.    To  speak,  say,  tell,  order. 
Alatl,  A  numeral,  p.  46. 

Anahte.  n.  A  book.  p.  64, 

Atan,  n.  Wife. 

Auat,  v.  aor.  a«/a^,fut.  aute.     To  shout,  to  sing.     "  Dar  gritos." 

261 


262  THE    CHRONICLES. 

B 

Bahlin,  adv.  How  much. 

Bak,  n.  i.  Meat,  flesh  ;  the  private  parts.  2.  The  number  400. 
3.  The  turn  of  a  rope  around  anything.  4.  In  composition, 
an  intensive  particle,  or  conveys  the  idea  of  enveloping 
with  cords. 

Bal  or  Baal,  n.  Thing,  business,  matter. 
Balam,  n.  A  tiger ;  a  priest,   p.  69. 

Baalcah,  n.  The  town   and  its  inhabitants ;  the  world.     "  El 
mundo  con  los  que  en  el  viven."     Dice.  Motul. 

Ban  or  Ban  ban,  adv.  Much,  too  much. 

Batab,  n.  Chief,  ruler.    See  p.  26. 

Be  or  Bel,  n.  A  path,  a  road;  a  business;  condition;  history. 

Beltah  or  Beel  or  Betah,  v.  aor.  tah,  fut.  te.    To  do,  to 

make. 

Binel,  v.  irreg.  aor.  bini,  fut.  binxic.    To  go. 
Bolon,  Nine. 
Botah,  v.  To  pay. 
Buc,  n.  Covering,  clothing. 
Buluc,  Ten. 
Buul,  n.  A  broad  bean. 

c 

Ca,  adv.  Then,  when.     conj.  And.     pron.  We.     adj.  Two. 

Caan,  n.  The  sky,  the  heavens. 

Cab,  n.  I.  Land,  earth,     p.  106.     2.  Honey;  a  hive. 

Cacab,  n.     A  town  and  the  land  belonging  to  it;  a  township, 
commune. 

Cah,  n.    A  town,  village. 

Cah,  part.  A  suffix  and  sign  of  the  present  and  imperfect 
tenses,  p.  29. 

Cahal,  n.     A  town,   village,     v.     To  reside,  live  in  or  at. 
Cahtal,  v.  aor.  cahlahi,  f.  calac .    To  live,  dwell,  reside. 


VOCABULARY.  263 

Cal,  n.     Throat,  neck;  voice;  in  compos,  an  intensive  particle. 
Calab,  A  numeral,    p.  45. 
Cambezah,  v.     To  teach,  to  instruct. 

Can,  n.  I.  Conversation,  talk.  2.  The  generic  name  for  ser- 
pents. 3.  The  number  four.  4.  A  gift  or  present. 

Can,  v.  aor.  tah,  fut.  te.  To  converse,  to  tell  stories,  aor.  ah, 
fut.  e.  To  teach,  to  impart  information  ;  to  give  another 
a  contagious  disease. 

Can,  part,  in  compos.  Strongly,  powerfully,  as  cankax,  to  tie 
very  firmly. 

Canantah,  v.     To  watch,  to  guard  over. 
Canlaahal,  v.     To  learn  about. 

Caputzihil,  n.     Baptism  (ca,  twice,  zihil,  to  be  born;  an  an- 
cient word ;  see  Landa,  Relation,  p.  144). 

Catac,  conj.     And  ;  used  to  connect  numerals,    p.  49. 

Caten,  adv.  The  second  time.     Tu  eaten,  for  the  second  time. 
(From  ca,  two.} 

Catlll,  adv.  Two.     Tu  catulli,  both,  the  two. 

Caua,  conj.  And,  then. 

Cax,  n.  A  fowl,  a  hen. 

Caxan,  v,  aor.  tah,  fut.  te.     To  seek,  to  find,  to  hunt  for. 

Caxtun,  adv.  Then,  be  it  so,  thus. 

Ceh,  n.  A  deer.  »- 

Cen,  v.  irreg.  aor.  cihi,  fut.  ciac.     To  say,  to  tell. 

Ci,  Cici,  part.    These  prefixes  mean  pleasant,  agreeable ;  origi- 
nally, what  is  pleasant  to  taste. 

Cibah,  v.  aor.  cibhi,  fut.  cibic.     To  wish,  to  permit,  to  dare.      U 
cibah  ua  a  yum.     Did  your  father  permit  it  ? 

Cicithan,  n.  (Yromctti,  pleasant,  than,  words.)     Words  of  love 
or  blessing. 

ClClOl,  n.  (From  cici  and  ol.)     Joy,  pleasure,  peace,  happiness. 
Cli,  n.  The  pulque  liquor.     See  p.  22. 
Cill,  n.  Delight,  pleasure. 
Cilich,  adj.  Saintly,  holy. 
Cob,  v.  3d  pi.  pres.  indie,  oicen. 


264  THE   CHRONICLES. 

Cimil,  v.  To  die. 

Coch,  in  comp.  Conveys  the  notion  of  extending  or  broadening. 

Cochhal  or  Cochlahal,  v.   To  make  broad,  to   extend,  to 

spread  out. 

Cuch,  n.  i.  Position,   place.      2.  Burden,   load;  met.   sin.      3. 
Goods,  possessions,  treasures. 

Cuch,  v.  aor.  ah,  fut.  e.     i.  To  carry,  to  bear  along.     2.  To 
govern  a  town  or  state. 

Cuchcabal,  n.  A  province,  region  ;  the  family,  people  or  sub- 
jects of  one  ruler. 

Cuchhab,  n.  The  year -bearer  or  Dominical  sign.  p.  52. 
Cuchi.  Sign  of  past  tense,    p.  29. 

Cuchul,  n.  The  family  or  retainers  of  one  person.     "  La  familia 
6  gente  que  uno  tiene  en  su  casa."     Dice,  Motul. 

Clll,  n.  A  vase  or  cup. 

Clllcinah,  v.  To  appoint,   to  promote,  to  establish ;    culcinta- 
haan,  appointed  or  promoted  to  an  office  or  dignity. 

Cultal  or  Cutal,  v.    aor.   culhi,   fut.    culac.      To    sit   down, 
remain,  be  present,  be  at  home,  etc. 

Culul  or  Cuulul  or  Culicil,  v.  To  rest  or  stop ;  to  reside, 

to  settle  down. 
Cum  Or  Cuum,  n.  A  vase,  jar. 

Cumcintah,  v.  To  prepare  for  use,  to  put  in  order.     Probably 
a  form  of  culcinah. 

Cumlaahaal,  v.  To  stop,  to  check. 

L-Umtal,  v.  aor.  lahi,  fut.  ac.  To  set  up,  to  put  in  a  place. 

Cun  or  Cunah  or  Cunal,  n.  Enchantment,  sorcery,  con- 
jury.  Au  ohel  ua  u  cunal 
cfauplal?  Do  you  know  the 
conjury  of  a  woman  ?  Dice. 
Motul  (i.  e.,  to  make  her  sub- 
mit to  the  will  of  a  man). 

Cuntabal,  Passive  supine  ;    from  cunah,  to  conjure. 
CutZ,  n.  The  wild  turkey, 

Ch. 

Chac,  n.  Water,  rain,  a  giant,  a  god.  adj.  red.     In  comp.  much 
or  very. 

Chacaan,  n.  Something  plain,  open,  visible. 


VOCABULARY.  265 

Chacanhal,  v.  To  become  visible,  to  show  itself. 
Chahal,  v.  To  lose  strength,  to  weaken. 
Chakan,  n.  A  savanna,   p.  125. 
Chapahal,  v.  To  sicken. 
Chayanil,  n.  The  rest,  the  remainder. 
Che,  n.  A  tree  ;  wood  ;  adj.  wooden. 
Chem,  n.  A  boat,  a  ship. 
Chen,   adv.  Solely,  only,  merely. 
Chenbel,  adv.  Vainly,  fruitlessly. 

Chi,  n.  The  mouth ;  a  border,  limit,  edge ;  a  bite,  as  u  chipek, 
the  bite  of  a  dog. 
verb,  to  bite,  to  eat. 

Chicilbezah,  v.  To  set  landmarks,  to  point  out. 
Chichcunah,  v.  To  strengthen,  to  fortify. 

Chichcunahthan,  v.  To  support  another's   words,   to   agree 
with,  to  act  in  concert  with.   p.  107. 

Chicul,  n.  A  sign,  mark,  token. 
Chikm,  n.  The  West. 

Chicpahal,  v.  aor.  pahi,  fut.  pahac.  To  find,  to  discover,  to 
recover  that  which  is  lost ;  "  parecerlo  perdido." 
Pio  Perez,  Dice. 

Chilan,  n.  An  interpreter,    p.  69. 

Chin,  v.  aor.  ah,  fut.  <?.     To  stone,  to  throw  stones  at. 

Chin,  adj.  A  term  of  endearment. 

Chinchin,  v.  To  incline,  lean  over,  be  out  of  line. 

Choy,  n.  A  bucket ;  choyche,  a  wooden  bucket. 

ChllUC  Or  ChllC,  v.   aor.  ah,  fut.  e.    To  grasp,  seize,  to  take 
possession  of. 

Chilean,  n.  Completeness,  sufficiency,  abundance. 
Chuccabil,  n.  A  province,  district. 
Chul,  n.  A  flute. 

Chlllub,  n.  Rain  water ;  reservoirs. 

Chun,  n.     Foundation;  trunk  (of  a  tree)  ;  beginning;  cause. 
R 


266  THE   CHRONICLES. 

Chunbezah,  v.    To  cause,  to  occasion,  to  begin. 

Chlinthan,  n.     (From  chun,  first,  than  ;  speech,  he  who  speaks 
first.)     A  principal,  a  presiding  officer. 

Ch 

Chaa,  or  Chaab,  v.  aor.  faaah,  fut.  chae.  \.  To  take,  to 
carry  ;  to  carry  off;  hence  to  kill.  2.  To 
recover  that  which  is  lost. 

Chahucil  or  Chuhucil,  n.    Sweets. 

Cneen,  n.     Lowland  ;  well.    pp.  33,  125. 
Qlibal,  n.     Lineage,  generation. 
Chuplal,  n.     Woman,  girl. 
Cftuytab,  v.     To  hang. 

E 

Et,  A  particle  indicating  similitude.  As  a  verb,  to  hold  alike  in 
the  two  hands.  Hence,  eta,  friend  ;  etel,  companion  ;  <?/a«, 
wife ;  etcah,  fellow  townsman ;  yetel,  and,  with,  etc. 

Ez,  n.     Enchanter,  sorcerer. 

Ezah,  v.     To  show,  to  make  public ;  to  imitate,  feign.     Ezabil, 
what  is  to  be  or  should  be  shown  or  published. 

H 
Haa,  n.    Water. 

Haab,  n.     Year.   p.  50. 
Haban,  n.     Branch,  twig.    p.  126. 
Hach,  adv.     Much,  very. 
Hahal,  adj.  and  adv.     True,  truly. 

Halach,  adj,  and  n.   True,  truth  ;  halach  than,  an  oath  ;  halach 
uinic.    p.  26. 

Halal,  n.    The  cane. 

Hanal,  v.  aor.  hani,  fut.  hanac.     To  eat. 

Haual,  v.  aor.  haul,  fut.  hauac.     To  cease,  to  stop. 

,  v.  To  level  with  the  ground,  to  destroy  ;  from  hay,  thin, 
flat ;  hence  hayalcab,  the  final  end  and  destruction  of 
the  world. 


VOCABULARY.  267 

Heo  or  ED,  v.  aor.  ah,  fut.  e.    To  fix   firmly,  to  establish,  to 
found  ;  to  select  a  site. 

HeDCab,  v.  To  fix  or  establish  promptly ;  "  poner  6  afirmar  6 
asentar  de  presto  alguna  cosa  que  quede  ferine." 
Dice.  Motul. 

Hicfical,  v.  To  tie  up  by  the  neck,  to  hang. 

HlD  or  HlDil,  n.  The  close  or  last  of  the  week,  month,  or  year, 
as  u  hiill  buluc  ahau  katun,  the  last  day  of 
the  eleventh  Ahau  katun.  Chilan  Balam. 

Ho,  adj.  Five. 

Hokol,  v.  aor.  hoki.     To  set  out  for,  to  go  out  from;  of  seeds, 
to  sprout ;  of  the  beard,  etc.,  to  begin  to  grow. 

Hokzahuba,  v.  To  take  oneself  away  from. 

Hol,  n.  The  end  of  anything,  hence  the  door  of  a  house,  the 
gate  of  a  town,  the  mouth  of  a  bag  or  jar,  a  hole,  an 
aperture ;  verb,  sensu  obscceno,  to  seduce  a  girl,  to 
penetrate  her.  Dice.  Motul. 

Holcan,  n.  A  warrior;  adj.  brave,  valiant. 
Holhaa,  n.  A  seaport.  See  haa. 
Holpay,  n.  A  seaport.     See  pay. 

Holpop,  n.  A  chieftain  (from  hoi  and/0/,  mat) ;  "  he  who  is  at 

the  end  or  head  of  the  mat." 
Hom,  n.  A  trumpet. 
Hoppol,  v.  To  begin. 
Hun,  adj.  One. 
Hunakbu,  n.  The  one  God. 

Hunkul,  adv.  Once  and  forever,  really,  permanently. 
Hunmol,  adj.  United  together,  congregated  in  one  place 
Hunten,  adv.  On  one  occasion,  at  one  time. 
Huun,  n.  A  book.    p.  63. 

I. 

Ich,  n.  i.  Face  ;  eyes ;  twins  ;  surface.     2.  Fruit ;  longing ;  color. 
Ich,  prep.  In,  into,  within. 

Ilah,  v.  aor.  ilah,  fut.  He.  or  ilab.  To  see,  to  look  at,  to  visit,  to 
test,  to  try. 


268  THE   CHRONICLES. 

Ix,  fern,  prefix.     See  page  28  ;  conj.  and  also  n.  urine. 
Ixim,  n.  Maize. 
Ixmehen,  n.  A  daughter. 

K. 

Kaan,  n.  A  measure,    p.  27. 
Kab,  n.  The  hand,  the  arm. 
Kaba,  n.  A  name.     See  p.  26. 
Kabanzah,  v.  To  give  a  name. 

Kah,  n.  Pinole,  meal  of  roasted  maize,  used  for  stirring  in  water 
to  drink. 

Kahal,  v.  To  remember,  recall. 
Kahlay,  n.  Memory,  memorial,  record. 
Kak,  n.     Fire ;  also  a  febrile  disease. 
Kaknab,  n.    The  sea,  the  ocean. 
Kal,  n.     A  score,  p.  39  ;  verb,  to  imprison. 

Kam  or  Kamah,  v.     To  accept,  receive ;  to  take  possession 
of. 

Kan,  adj.    Yellow,     n.  The  name  of  the  first  day  of  the  Maya 

month. 

Kat,  v.     To  wish,  to  desire.     To  ask,  to  ask  for,  to  inquire. 
Katun,  n.     A  body  of  warriors  ;  a  period  of  time.     p.  58. 
Kax,  n.     Forest,  woods. 
Kaxah,  v.     To  join,  unite,  tie  together. 

Kay  or  Kayah,  v.    To  sing. 

Keban,  n.     Sin,  evil. 

Kebanthan,  v.     To  plot  evil,  to  calumniate ;  to  commit  trea- 
son ;  "  kebanthanil,  traicion."    Dice.  Motul. 

Kilacale,  n.     Ancestors. 
Kin,  n.     The  sun  ;  a  day  ;  time. 
Kinchil.  A  numeral,     p.  46. 

Koch  or  Kooch,  v.     To  carry  on  the  shoulders  as  a  burden , 
hence,  fig.  n.  obligation,  fault,  sickness. 


VOCABULARY.  269 

Kohan,  n.     Sickness. 

K.U,  n.     God,  divinity. 

Kubulte,  n.     Delivery,  deposit. 

Kuchul,  v.  aor.  kuchi,  fut.  kuchuc.     To  arrive,  to  come  to. 

Kill,  in  comp.  much,  very;  kulvinic.     pp.  133,  164. 

Klina,  n.  (From  ku,  god,  na,  house).     A  temple,  a  church. 

Kuuch,  n.     Cotton  threads. 

Kuxil,  n.     Aversion,  disgust,  annoyance ;  verb,  to  feel  disgust 
at. 

Kuyan,  adj.     Consecrated  to  God,  holy. 

L 

Lahal,  v.     To  finish,  to  end. 
Lahca.  Twelve. 

Lahun.  Ten.    p.  38. 

Lai  or  Lay,  rel-   and  dem.   pron.     This,   that,  these,   those, 
which,  what,  etc. 

Lak,  n.     Companion,  neighbor. 

Lie  Or  Licil,  rel.     In  which,  by  which. 

Likil,  v.    To  rise,  to  raise  ;  as  likil  katun,  to  begin  war. 

Likin  or  Lakin,  n.    The  East. 

Liklll,  prep.     From,  out  of. 

Likzah,  v.  To  lift  up,  to  raise ;  likzahuba,  to  raise  oneself. 

Loh,  v.  To  redeem,  to  set  at  liberty. 

Lohil,  n.  The  Redeemer,  the  Saviour. 

Lllkanil,  n.  That  which  is  set  apart  or  separated. 

Lllkul,  v.  aor.  luki,  fut.  lukuc.      To  leave  a  place,  to  depart 
from,  go  out  of. 

Lllkzah,  v.  To  free,  to  separate  from  ;  lukzahuba,  to   quit,  to 
abstain  from. 


270  THE    CHRONICLES. 

M 

Ma,  adv.  No,  not.  From  this  are  the  negatives,  matan,  not, 
emphatic ;  mato,  matac,  maina,  not  even ;  maix,  matla, 
neither  ;  mamac,  no  one  ;  manan,  without,  etc. 

Mac,  rel.  pron.  Who. 

Maccah,  v.  To  obstruct,  close  up  roads,  etc.     Hence  macan 
p.  p.  p.  that  which  is  obstructed. 

Mach,  v.  aor.  ah,  fut.  e.     To  take  with  the  hand,  to  hold  in  the 
hand. 

MactZll,  adj.  Marvelous,  miraculous;  n.  a  miracle,  an  act  of 
Providence.  (From  mac,  most,  and  tzibil,  to  be 
obeyed  or  reverenced.) 

Mak,  v.  To  eat  soft  things,  to  eat  without  chewing. 

Mai  or  Malel,  v.  aor.  mani,  fut.  manac.     To  pass. 

Manak,  n.  A  sign  or  mark. 

Manal,  adv.  Too  much,  in  excess. 

Manbal,  adv.  Nothing. 

Mat,  v.  To  receive,  obtain. 

Maya,  n.  Derivation  of.     p.  16. 

Mayacimil,  n.  The  pestilence,     p.  132. 

Mazcab,  n.  A  prison,  gaol. 

Mazeual,  n.  Vassal,  servant.     Nahuatl,  maceualli. 

Mehen,  n.  A  son. 

Mek,  n.  An  armful,  hence 

Mektantah,  or  Mektanma,  v.  To  hold  in  one's  power,  to 

rule,  govern. 

Mektancah,  n.  Jurisdiction,  municipality. 
Mektanmail,  n.  A  ruler,  governor. 
Mentah,  v.  To  make,  manufacture. 
Menyah,  v.  To  work,  serve,     n.  Work,  service. 
Met,  n.  A  wheel,    p.  86. 
Mex  or  Meex,  n.  The  beard. 
Meyah,  v.  To  serve,  to  labor  for  one. 

Minantal,  v.  p.  p.  minaan.     To  lack,  to  be  absent  or  wanting, 
not  to  have. 


VOCABULARY.  271 

Molcintah,    v.  To  gather  together,  join,  unite. 

Moltah,  v.  To  gather  around. 

Mothtal,    v.  To  humble,  to  submit. 

Muk,  n.  Fortitude,  bravery. 

Muktan,   v.  To  suffer  with  fortitude. 

Mill  or  Mol,  part,  in  comp.  Jointly,  in  common. 

Mulba,  v.  To  congregate,  to  come  together. 

Multepal,  v.     To  rule  or  govern  jointly,     p.  131. 

Muz,  v.     To  cut. 

N 

Na,  n.     A  house,  not  designating  whose. 

Naat,  v.     To  know,  understand. 

Nacal,  v.    To  ascend,     p.  28. 

Nachi,  adv.     Far  off,  distant. 

Nacpalancal,  v.     To  grope,  to  feel  one's  way. 

Nah,  v.    To  suit,  wish,  desire  ;  nahuba,  to  suit,  etc.,  for  oneself. 

Nak,  n.     The   abdomen,  belly,  the  end;  verb,  to   end,  finish; 
to  join,  to  stick ;  tu  nak,  at  the  end,  near,  close  to. 

Nakal,  v.     To  approach,  to  join  on. 
Nant,  v.     See  Naat. 
Noh,  adj.     Great,  large. 
Nohkakil,  n.     Smallpox,     p.  132. 
Nohoch,  adj.     Great,  large. 
Nohol,  n.     The  South. 
NllC,  adj.     Great,  large. 
NllC,  v.     To  answer;  n.  an  answer. 
Nuctah,  v.     To  understand,  perceive. 

NllCte,  adj.     Old,  ancient;  nucteel,  the  elders  and  leading  men 
of  a  town. 

Nlicul,  n.     Signification,  meaning  ;  manner,  form,  figure. 


272 


THE    CHRONICLES. 


Numya,  n.     Toil,  misery,  unhappiness. 
Nucahthan,  v.     To  reply,  to  answer. 
JNupthan,  n.     Companion,  associate. 

O 

Oc,    n.  The  foot ;  yooc  his  foot,  their  feet. 

Oca<?r  Ochaa  or  Ocolha,  (From  v.  ocol,  to  enter,  haa,  water,) 

To  baptize. 

Ocnakuchil,  n.  A  pestilence,     p.  151. 
Ocol,  v.  aor.  act,  fut.  ococ.     To  enter  ;  also  sensu  obscceno. 
Ohel,  v.  aor.  tah,  fut.  ti>.     To  know,  to  recognize. 
Ol,  n.  Mind,  intention,  will. 

Olah,  v.  To  wish,  to  desire;  n.  will,  goodwill,  wish. 
On,  pron.  We. 

Ontkin,  adv.  For  a  long  time. 
Op  Or  Oop,  n.  The  anona,  custard  apple. 
OtOCn,  n.  House,  dwelling,  denoting  whose,    p.  106. 
Ox,   adv.  Three;  oxlahim,  thirteen,     p.  130. 

P 

Pa  or  Paa,  n.  A  walled  town,  stronghold,  fortress,     p.  163. 
Pa,  v.  To  break,  break  down,  destroy. 
Pach,  To  take  possession  of,  to  select  a  place. 

Pach,  n.  The  back  of  the  shoulders  ;  the  outer  or  back  part ; 
hence,  the  last  or  end  of  anything ;  tu  pack,  behind, 
after. 

Pachal,  adv.  Afterwards,  late. 
Paiche,  n.  A  mark,  a  line. 

Pak  or  Pakil,  n.  A  wall  of  stone,   verb,  aor.  ah,  fut.  e.     To 
found,  build,  sow,  plant ;  hence 

Pakal,   n.  A  building,  founding,  etc. 
Pakte  or  Pakteil,  adv.  All  together,  in  all. 


VOCABULARY.  273 

Palll,  n.  A  servant,  man-servant. 

Pan,  n.  Standard,  banner. 

Patan,  n.  Tribute,  tax  ;  from  paatah,  to  watch,  to  guard. 

PatClinah,  v.  To  declare,  set  forth,  explain  ;  n.  an  explanation, 
etc. 

Paxal  or  Paaxal,  v.  aor.  xi,  fut.  xac.  To  forsake,  abandon, 
desert,  depopulate  ;  "  desamparar  y  des- 
poblar  pueblo."  Dice.  Motul. 

Pay,  n.  The  sea-coast. 

Pay,  v.  aor.  tah,  fut.  te.     To  draw  or  call  toward  one,  hence, 
payal,  to  be  called  or  summoned. 

Paybe,  n.  (From pay,  and  be,  a  road).     A  guide;  hence,  adv., 

first,  before." 
Pek,  n.  A  dog. 

Pet,  n.  A  circle,  wheel. 

Peten,  n.  An  island,  country,  province,     p.  122. 

TV  ' 

r  1C.  A  numeral,    p.  45. 

Pix  Or  Piixtah,  v.  To  unwind,  to  cast  anchor. 

Pixan,  n.  Soul;  happiness;  adj.  happy. 

Pol.  n.  Head;    hair. 

Puchtun,  n.  Fighting,  quarreling. 

Puczical,  n.  Heart ;  mind,  will,  soul. 

Pill,  v.  To  bring,  to  carry.     Ahpulul,  one  who  brings. 

PP 

Ppatal,  v.  To  remain,  to  stay. 

PplZ,  n.  A  measure  of  grain,  etc. 

PpOC,  n.  A  hat. 

Ppul  or  Ppuul,  n.  An  earthen  jar. 

T 

Taab,  n.  Salt. 

Tab,  v.  To  tie  together  ;  hence 

Tabal,  n.  Relationship  ;  anything  attached  to   or  dependent  on 
another. 


274  THE    CHRONICLES. 

Tabzah,  v.     To  deceive,  to  delude,  to  tie. 

Tah,  adv.     Whence,  whither,  thence,  to,  unto.  pron.      For  us, 
for  our  part. 

Xakal,  v.     To  stick  to  ;  to  add  to,  to  increase. 

Tal,  prep.     From ;  tii  tal  en,  I  am  from  there.  Dice .  San  Fran- 
cisco. 

Tal,  v.  aor.  ah,  fut.  e.    To  touch,  to  begin  to  take  ;  to  make  use 
of. 

Talel,  v.  aor.  tali,  fut.  talae  or  tae.     To  come,  to  go. 
Tamilk,  adv.     While,  when. 

Tan,  n.     The  breast ;  hence,  the  middle  of  anything,  as  tan  cah, 
the  middle  of  the  town.     p.  132. 

Tan,  postposition.      Toward,  as  lakintan,  toward  the  East. 

Tancabal,  n.     The   premises   of   a  house ;    a  house   and  its 
grounds. 

Tancoch,  n.     A  half  (from  tan,  and  cochil,  the  width,  the  size 
of  a  thing). 

Tec,  adv.     Quickly,  suddenly. 

Tern  or  Temah,  v.    To  satisfy,  please. 

Ten,  pron.     I.     Ten  c  en,  I  who  am  I. 

Tepal,  v.     To  rule,  govern. 

Than,  n.     Word,  speech. 

Thun,  n.    A  drop,  a  spot,  a  dot. 

Tl,  prep.  To,  by,  for  ;  sign  of  dative  and  ablative.  ' 

Tiihil,  v.  To  happen  there,  to  take  place  there. 

Tipp,  v.  To  exceed  in  size  ;  to  go  forth  from ;  as  tippan  kin,  the 
sun  having  appeared. 

Toe  OT  ToOC,  v.  aor.  tocah,  fut.  e,     To  burn. 
Toch,  adj.  Severe,  firm,  rough. 

Tocoyna,  n.  A  deserted  house  or  field  ;    "  solar  yermo."    Dice. 
Motul. 

Toh,  adj.  Just,  righteous ;  ahtohil,  a  magistrate. 
Tohyol,  adj.  Healthy,  well  (from  toh,  ol}. 


VOCABULARY.  275 

Tox,  v.  To  pour  out ;  tax  haa  ti pol,  to  pour  water  on  the  head, 
/'.  e.,  to  baptize.  Dice.  Motul.  Toxol,  the  person  bap- 
tized ;  also  a  distribution  or  outpouring,  as  toxol  cahob, 
a  distribution  of  towns  to  different  rulers. 

Till,  adj.  Full,  abounding,     p.  39. 

verb.  To  fill  to  overflowing,  to  rise  (of  the  tide).     For 
tutu  I  see  p.  109. 

Tulpach,  v.  To  go  back,  to  return. 
Tulum,  n.  A  wall,  walled  town.     p.  163. 
Turnen,  prep.  For,  by  reason  of,  because  of. 
1  un,  n.  A  stone.     A  euphonic  particle,     p.  124. 
Tux  or  Tuux,  adv.  Where,  in  what  part  or  place. 
Tuzebal,  adv.  "Promptly. 
Tuzinil,  adv.  All,  in  all  parts. 
Tzac,  v.  To  seek,  to  follow. 
Tzen,  n.  Food,  sustenance  ;  hence, 

Tzentah,  To  give  food  to. 

Tzicil,  v.  To  obey,  to  serve. 
Tzimin,  n.  A  horse. 

Tzol,  n.  A  string,  thread  ;  hence,  verb,  to  arrange  on  a  string, 
to  put  in  order,  to  adjust ;  tzolan,  an  arrangement, 
series,  order. 

Tzuc,  n.     A  part,  division,     p.  54. 
Tzucub,  n.     A  province. 

u 

U,  n.  The  moon  ;  a  month ;  menstrual  period ;  a  string  of 
beads,  a  collar ;  rosary,  pron.  His,  her,  its,  their.  Also 
a  euphonic  particle  before  vowels. 

Uaatal,  v.     To  set  up,  erect. 

Uabic,  adv.     How,  in  what  manner. 

Uac,  Six. 

Uacchahal,  v.     To  emerge  with  force,     p.  185. 


276  THE    CHRONICLES. 

Uaciintah,  v.     To  set  on  end,  to  put  in  place ;  to  designate, 
appoint ;  uacuntahbal,  the  putting  in  place,  etc. 

Uah,  n.     Tortilla,  bread ;  itahal uahob .     p.  129. 
Uahil,  n.     Banquet ;  guest. 
Ualac,  adv.     While,  meanwhile. 
Ualkahal,  v.     To  turn  oneself,  to  return. 

Uaxac,  Eight. 

Uay  or  Uai,  adv.     Here,  in  this  place. 
Uazaklom,  n.     A  return,     p.  86. 
Ubah,  v.     To  hear,  understand. 
Uchebal,  conj.     In  order  that. 

Uchul,  v.   aor.   uchi,  fut.   uchuc.     To   happen,  to  occur,  take 
place,  come  to  pass. 

Uinalal,  n.     Labor,  work. 

Uinbail,  n.     Image,  figure. 

Uinic,  n.     Man ;  a  measure,     p.  27. 

UitZ,  n.    A  mountain,  a  hill.     p.  131. 

Ulul,  v.     To  arrive,  return. 

Ulum,  n.     A  bird,  a  pheasant. 

Uooh,  v.     To  write,     p.  63. 

U  tial,  prep.     For,  on  account  of. 

Utz,  adj.     Good;  utzil,  the  good,  the  well-being. 

U  tzcinah,  v.     To  make  better,  to  perfect ;  to  compose  a  speech 
or  essay  ;  to  set  in  order. 

Utzuac,  adv.     Now,  be  it  now. 

Uuc.  Seven. 

UuD,  n.     A  folding,  doubling  ;  a  line  of  warriors. 

X 

Xachetah,  v.  To  seek,  to  procure. 
Xamach,  n.  A  large  pot  or  jar. 


VOCABULARY.  277 

Xaman,  n.  The  North. 

Xan,  n.  Straw  ;  conj.  also  adv.  slowly. 

Xantal,  v.  aor.  xanhi  fut.  xanac.     To  stay  behind,  to  remain. 

Xenhi,  v.  TO  vomit. 

Xic,  v.  To  split,  to  divide. 

Xicin,   n.  The  ear,  the  hearing. 

Ximbal,  v.  to  journey,  to  pass. 

XlU,  n.  Grass,  herbage,  name  of  a  noble  family,     p.  109. 

Xma,  prep.  Without. 

Xocol,  v.  To  count,  to  read. 

Xotlahal,  v.  TO  cut. 

Xlll,  n.  End,  limit ;  v.  to  end,  also  xulul. 

Y 

Ya,  n.  i.  Love.     2.  Pain,  wound,  sickness.  3.     Difficulty.    4.  A 
shoe. 

Y  aab,   adj.  Much,  abundant :  yaabil,  abundance,  multitude. 

Yacunah,  v.  To  love. 

Yah  or  Yaah,  n.  Severe  sickness. 

Yala,  The  rest,  remainder. 

Yalan,  prep.  Under,  beneath. 

Yan  or  Yanhal,   v.  To  have,  to  be,  to  stand. 

Yax,  adv.  First,  freshly  ;  adj.  green,  young. 

Yaxchlin,  n.  The  beginning,  cause. 

Yetel,  conj.     And,  with,  a  compound  of  u  etel,  his  or  its  com- 
panion, usually  abbreviated  to  y. 

Yib,  n.  A  bean. 

YlC,  n.  Red  peppers. 

Yok,  prep.  On,  over,  in  front  of. 

Yoklal,  prep.  By  reason  of,  because  of. 


278  THE    CHRONICLES. 

Yokolcab,  adv.  On  the  earth,  in  the  world. 

Yol,  n.  Mind,  spirit. 

Yxma,  prep.  Without,  =  xma. 

Yub,  n.  Cloak,  coat. 

Yum,  n.  Father ;  lord ;  ruler  ;  head  of  a  family. 

Yum  or  Yumtah,  v.  To  wave,  to  move  to  and  fro. 

Z 

Zabin,  n.  A  weasel. 

Zah  or  Zahal  or  Zahacil,  n.  Fear,  terror ;  verb,  to  fear. 

Zat,  v.  aor.  ah,  fut.  e.  To  lose. 

Zi,  n.  Wood. 

Zihnal,  n.  Birth,  a  native. 

Zil  or  Ziil,  v.  To  give,  to  present ;  n.  gifts. 

Zinah,  v.  To  cut  wood. 

Zuhuy,  n.  A  virgin. 

Zulbil-taab,  n.  Purified  salt,  from  zul,  to  soak. 

Zut,  v.  To  return  ;  tu  zut  pack,  back  again,  over  again. 

0 

"~)a  v.  aor.  Jaah,  fut.  yae  or  yaab.     To  give  ;  yabal,  past  part, 
pas.  that  which  is  to  be  given. 

f)a,  v.  To  avail,  to  be  of  advantage. 

),  n.  A  seal,  mould,  press. 
1,  v.  To  devastate,  ruin. 

),  v.  To  suck ;  yajopob,  suckers  of  anonas,  a  name  given  to 
the  Spaniards. 

1,  v.  To  desire,  wish  for. 

^)ib  or  ^ibah,  v.  To  write. 

f)icil,  n.  Bravery ;  encouragement. 


VOCABULARY.  279 


,  n.  A  register,  record. 

3OC,  n.  The  end,  the  last. 

v.  To  happen,  to  occur  ;  to  tear  down. 
adv.  Already. 


v.  To  end,  finish. 
3UD,  v.  To  kiss,  to  suck. 

l,  adj.  Made  of  mud,  or  plastered. 
,  n.  A  foreigner,  stranger,     p.  131. 
l,  v.  To  make  a  beginning. 

,  v.  To  act  mildly  and  kindly;  from  yuy,  to  kiss, 
to  suck. 


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